Monthly Archives: August 2016

yathirAja vimSathi – 7

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Vruttya pasur naravapusthvakaha meethruchoapi
Srutyadi siddha nikilathma gunasrayo ayam /
Ithyadarena krutino api mithaha pravakthum
Adhyapi vanchana paro athra yathindra varththe //

(w to w) He Yatindra – Come Yathiraja! vanchanaparaha  -one who interested in deceiving    others, aham -myself,  naravapuhu -possessing body of humanbeing,  pasuhu thu -as an animal,  vruththya –by my action, jnaye –known. (This means the nature of man-animal i.e. eating, sleeping  and afraid of seeing foes). Idrusaha api -even if I am in this way, sruti adi siddha nikila atmaguna asrayaha -possesser all the attributes of soul as explained in Vedas etc. this Manavala Mamunigal,  iti -hence, kruthinaha api -not only ordinary people but also elites, adarena -with so much of affection, mithaha -among themselves, pravakthum –to speak good words if necessary, athra api – not in other place, but in Srirangam, adya varthathe -now residing. Tatvaraya -Please wipe out decisiveness of others from myself.

(Commentary) The good attributes of soul are codified by Vedas etc. as follows – abstinence from killing, speaking the truth, non-cruelty, controlling mind, purity in heart, control of senses, perseverance, liberality, knowledge etc.   It is appropriate to say that Mamunigal is the possessor of all these attributes. In such a case, researchers feel happy to say that there will not be anyone other than Mamunigal, possessing these attributes.  In the fourth line of the Sloka, the word api is added with athra and given the meaning. I am residing in Srirangam, where Nathamaunigal, Yamunacharya and other Purvacharyas who were not aware of any deception in their lives resided. Whereas I am full such bad qualities that disqualify me from living in Srirangam. It means that, is there any greater sin?

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-7/

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yathirAja vimSathi – 6

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Alpaapi me na bhavatheeya padabhja bhaktihi/
Sabhdadi bhogaruchi ranvahamedhateha /
Mathpapameva hi nidanamamushaya nathyath
Thadvaraya Aarya Yatiraja dayaika sindho //

(w to w) Daya EkasindoGrace which will not dry up such unparalleled ocean!,  Arya –O Acharya, Yatiraja –Chief among the saints!, me –for me, bhavathiya padapja bhaktihi –longing at the lotus feet of yours,  alpa api na –not even a few, sabdhadi bhoga ruchihi –love towards world matters, anvaham ethate –everyday is increasing. Ha –Alas, trouble, amushya nidanam –the reason for not love towards good matter and love towards worldly matters,  mathpapameva bhavati –is my continuous sin, anyath na –not any other thing, tat varaya –that sin be wiped out by your grace.
(Commentary) In the fourth Sloka, I prayed that my mind is to think of your Divya Mangala Vigraha steadily and not to think of other mundane matters. Now his mind has achieved that steadfastness!! In this Sloka, Mamunigal prays that such contrast which is caused by his sin is to be eradicated. Grace means that one who suffers in looking others’ trouble without expecting anything in return and also feels about his trouble. Such grace is present in Sri Ramanuja who is like an eternal ocean. Even if ocean dries up, Sri Ramanuja’s ocean of grace will not dry up. There are three meanings for the word Arya.  (1) Here, the word Arya gives a single meaning of Acharya, who is Sri Ramanuja, and He is the cause of liberation, as he preaches tatva, hita and purushartha. (2) The word Arya – Arath yati yithi Aryaha means, one who adopts good ways as said in Veda and far from bad ways and it means Sri Ramanuja is a greatest Vaidika. The word arath means both near and far. (3) The word Aryathe – prapyate means accomplisher that is, he is the goal for all. The syllabi haa which is the central word means dislike things not to be disliked and desire things not to be desired, which is the source of sorrow. This gives two meanings. That is we wonders that the worldly matters give less enjoyment that is desired and the feet of Sri Ramanuja which gives much enjoyment which is not desired. The phrase math papameva nidanam which means that my sin only is the cause. One who dislikes the bhaktas and the sins that were done by them before being bhakta will become those of their foes. In such case it is not my sin. Hence, my sins are the only cause for attacking me.   

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-6/

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yathirAja vimSathi – 5

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Ashtaksharakhya manuraja padatrayartha
Nishtam mamathra vitharadya Yatindra Natha /
Sishtagraganya janasevya bhavath padabje
Hrustasthu nityamubhuya mamasya buddhihi //

(w to w) Natha!   -Chief  for us, Yatindra  -Yatiraja, athra –in the ignorance world, adya  -reigned by Kalipursha, mama -for the low profile of myself, Ashtaksharakhya manuraja  -in the famous Ashtakshari Mantra, padatrayartha

nishtam -the meaning of Om Namo Narayanaya i.e. ananyarhaseshatvam, ananyasaranathvam and ananyabhogyathvam, vithara –is to be given. Sishta agraganya jana sevya bhavath padabje  -among the disciples Kuresa, Pillan and so on who do not doubt your supremacy, a mean of liberation,  goal which is countable as Lord who is the Supreme, a mean and goal  and thought that  you are Supreme, you are a way, you are only the goal, they served at Your lotus like feet, nityam anubhuya –always experienced,  asya mama bhuddhihi –low profile of my knowledge, hrushta –by enjoying the benefit of the experience, astu –to be done.

(Commentary) Beginning with this Sloka to the final Sloka, the purport is of the third Sloka Nityam Yatindra. The 19th Sloka Sriman Yatindra is the end for the meaning of this Sloka which speaks the prayer for doing service to Yatindra and service to his servants. The 20th Sloka Vijnapanam Yatitham speaks by establishing the cause for meaning of first, end and middle portion matters.  The ultimate meaning of three words in Tirumantra are servitude to Acharya only, Acharya is the only means and Acharya is only to be experienced. The central meaning for Tirumantra is servitude to Bhagavathas only, Bhagavathas are the only means and Bhagavathas are only to be experienced. The first stage is Lord, middle stage is Bhagavathas and Charama or final Stage is Acharya. The eight syllabi Mantra of Akshastra Mantra, the three worded Om, Namaha, Narayanaya explains directly the Chieftain, means and experience – all are Lord only. Then in the place of Lord, Bhagavathas will be mentioned and afterwards those Bhagavathas point to Acharya who is all, as Acharya is the last resort for all. Hence, the first stage is Lord, the central stage is Bhagavathas and final stage is Acharya.  Hence, in this Sloka Mamunigal extolled Ramanuja and He is the meaning for the three words of Tirumantra, in which one can do service to Him, means as Him, goal as Him only and Mamunigal prays to seek his blessings.  The Nrisimha Mantra which has 32 syllabi is called Mantra Raja and to clearly distinguish, he refers Tirumantra Ashtaksharakya in the Sloka. Tirumantra is popular in the form of only eight syllabi.  In the second part of the Sloka, Mamunigal prays that he be blessed to do service at the feet of Sri Ramanuja, which was the cause for the experience of Kuresa, Mudaliyandan and others.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-5/

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yathirAja vimSathi – 4

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Nityam Yathindra thava divya vapussmruthow me
saktham mano bhavathu vagguna keerthanesow /
kruthyancha dasyakarane thu karadvayasya
vruththyantharesthu vimukham karanathrayancha //

(w to w ) He! Yathindra  -O Yathiraja! me -My, manaha  -mind is for you, divya vapuhu smruthow –to think of much adorable thirumeni, nityam – always, saktham -interested, bhavathu –to be in this.  asow mevak -far away without worshipping you, vag – my voice, tava guna keerthane -for meditating with so much of interest your attributes like simplicity, softness etc. saktha bhavathu -is to be interested.  me karadvayasya -my both hands, dasya karanam thu krutyam -are only to serve your gooself, which is to be the duty. karanathrayam -my mind, body, and action must always to think, worship and serve respectively, vrutiantare vimukham cha astu -and not to serve, worship or think any other person that is to be accomplished.

(Commentary) In the last Sloka, he desired to be the servant to Koorthathalwan and other disciples of Sri Ramanuja. Offering servitude to the disciples of Sri Ramanuja, Mamunigal establishes his servitude to Sri Ramanuja in this Sloka. In the word kruthyam cha, the meaning of chakAram indicates his prayer to involve eyes and ears in good matters and hence placed them in the matter of Sri Ramanuja only. The first three lines in this Sloka indicate the concentration of body, mind and action focused on Sri Ramanuja and the fourth line indicates the non-involvement in others.  The two verbs bavathu and asthu indicate the prayer. The word krutyam means to do the duty compulsorily. Add the word tava and me in the first line to all other three lines also.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-4/

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thiruvAimozhi – 3.3.10 – vaiththa nAL

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Full series >> Third Centum >> Third decad

Previous pAsuram

tirumala-foothills-vishnu-adisesha

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, out of abundant joy, AzhwAr requests everyone to take shelter of the divine foot hills of thirumalai.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr tells his own people “Accept thirumalai which is perfectly enjoyable, as the ultimate goal”.

Highlights from periyavAchchAn piLLai‘s introduction

In tenth pAsuram – AzhwAr says “Since thirumalai is the goal, all of you take shelter of its foot hills when your senses are functioning well”.

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

Tenth pAsuram. AzhwAr says “Since thirumai AzhwAr is the goal for everyone, all of you take shelter of the divine hill”.

pAsuram

vaiththa nAL varai ellai kuRugich chenRu
eyththiLaippadhan munnam adaiminO
paiththa pAmbaNaiyAm thiruvEnkatam
moyththa sOlai moy pUm thadam thAzhvarE

Listen

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

paiththa – having expanded hoods
pAmbu – ananthan (AdhiSEshan)
aNaiyAn – sarvESvaran who is having AdhiSEshan as his bed
thiruvEnkatam – in thirumalai (that is glorified for its similarity in form to AdhiSeshan)
moyththa – enriched
sOlai – garden
moy – beautiful
pU – having flowers
thadam – having space
thAzhvar – divine foot hills
vaiththa – determined (for you)
nAL – life span
varai – end
ellai – the beginning (of such end)
kuRugi – approach you
eyththu – (senses) wane
iLaippadhan munnam – (due to that) before (the heart) dies
senRu – go (as said in nAnmugan thiruvandhAdhi 44 “pOm kumarar uLLeer purindhu“)
adaimin – reach

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

thirumalai is glorified due to its similarity in its form to ananthan (AdhiSEshan) who is having expanded hoods and is the bed of sarvESvaran; the spacious divine foot hills of such thirumalai is having enriched garden with beautiful flowers; before your senses wane and your heart dies (due to that) when the beginning of the end of your determined life span approaches you, go and reach such divine foot hills of thirumalai.

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

  • vaithth nAL varai ellai kuRugi – It is explained that sarvESvaran gave this good body to the chEthana (sentient being) to go to thirumalai and not to go to those worldly aspects which lead him to hell. It is explained in SrI vishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs). nampiLLai beautifully explains SrI rAmAyaNam ayOdhyA kANdam 40.5 “srushtasthvam vanavAsAya” (sumithrA says to lakshmaNa – “you are given birth to accompany (and serve) SrI rAma in the forest”).
    • srushtathvam vanavAsAya – lakshmaNa said to sumithrA “perumAL (SrI rAma) is going to the forest to obey the orders of our father. I too will go along with him” and sumithrA replies “Did I give birth to you for you to stay in the palace while he is toiling in the forest? If you did this (go with SrI rAma), my purpose of giving birth to you is fulfilled. I gave birth to you to accompany him whenever he needs support”.
    • svanurakthassurujjanE – Are you not truly devoted to saintly people? So you protect SrI rAma who is like the heart for everyone. Also explained as “suhrujjanE – rAmE” – as you are truly devoted to SrI rAma since time immemorial, do I even have to tell you to go along with him?
    • rAmE pramAdham mA kArshI: – But I have to instruct you in one thing. Don’t ever be forgetful. When lakshmaNa asked “forgetful in what sense?”, sumithrA says
    • puthra bhrAthari gachchathi – your brother would walk. By his stylish walk, he will steal our heart. By getting mesmerized in such walk, don’t forget your duty of protecting him. Similarly, this chEthana was also placed in this material realm, to make him go to thirumalai [and serve there].
  • vaiththa nAL varai ellai kuRugich chenRu – Reaching the end of the life span which is determined by ISwara.
  • eyththu iLaippadhan munnam adaiminO – Go to thirumalai while the desire to go there exists and before reaching the state “how pitiful! my senses are not allowing me to travel”.
  • paiththa … – sarvESvaran who is having thiruvananthAzhwAn (AdhiSEshan) whose hoods are expanded due to the touch of emperumAn, as his bed. The abode which is dearer to emperumAn even more than AdhiSEshan. Alternatively, thirumalai AzhwAr (the divine hill) himself is explained as thiruvananthAzhwAn (AdhiSEshan).
  • moyththa … – Before becoming weak, reach the divine foot hills which has enriched garden and ponds which have well blossomed flowers. Here weakness is of two types – becoming weak in heart [losing the attachment for bhagavAn] and becoming weak in body [old age etc].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 4 – moyththa val vinaiyuL

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kshathrabandhu

avathArikai (Introduction)

In the first three pAsurams (hymns) AzhwAr expressed the experience that he had in reciting emperumAn’s divine names (how they purify and how they are enjoyable). Starting from this (4th) pAsuram till the 14th pAsuram, he preaches the benefits of reciting his divine names to samsAris (those bound souls who live in leelA vibhUthi or materialistic realm). What is the reason for preaching instead of enjoying the divine names himself? Three reasons are cited by the vyAkhyAthA (commentator): (1) This is because it is very simple to recite and attainable by samsAris; yet they are not doing so and as a result are losing a great deal; AzhwAr is unable to bear this sorrow. (2) In this significant matter (of reciting divine names), it is not possible to enjoy alone and it is pleasing to emperumAn only when many people join in this. (3) “Eka: swAdhu na bhunjItha” is a saying, which means do not eat alone, quoted from bhAratham (the full slOka says, do not eat alone, do not contemplate on a noble issue alone, do not walk through the forest in the night alone and when everyone else is sleeping do not be awake, alone). Hence AzhwAr, not satisfied with his own experience, wants all samsAris to have similar experience as that is his svabhAvam (basic nature). Hence he is preaching from this 4th pAsuram.

Just when he started talking about the benefits of reciting emperumAn’s divine names, samsAris asked him, “are sinners like ourselves qualified to recite his divine names?” AzhwAr responded saying “even a person like kshathrabhandhu, who had no means for atoning for all his sins, got through to paramapadham (SrIvaikuNtam) because he recited the divine name. Hence do not try to slip away saying that you are not qualified” But despite hearing this assurance, the samsAris did not recite emperumAn’s divine names. Azhwar is surprised that even after hearing him, these samsAris continue to indulge in activities which sink them deeper into the quagmire of repeated births, instead of getting out of it by reciting the divine names. Let us enjoy the pAsuram now:

மொய்த்த வல்வினையுள் நின்று மூன்றெழுத்து உடைய பேரால்
கத்திரபந்தும் அன்றே பராங்கதி கண்டு கொண்டான்
இத்தனை அடியார் அனார்க்கு இறங்கும் நம் அரங்கனாய
பித்தனைப் பெற்றும் அந்தோ! பிறவியில் பிணங்குமாறே

moyththa valvinaiyuL ninRu mUnRezhuththu udaiya pErAl
kaththirabandhum anRE parAngathi kaNdu koNdAn
Iththanai adiyar AnArkku irangum nam aranganAya
piththanaip peRRum andhO! piRaviyuL piNangumARE

Listen

Word-by-word meaning

moyththa –  surrounding fully
valvinaiyuL ninRu – standing in the ocean of grave sins
mUnRezhuththu udaiya pErAl – due to the divine name of “gOvindha” with three syllables
kaththirabandhum anRE – even kshathrabandhu
parAngathi – high status of paramapadham
kaNdu koNdAn – had the experience of enjoying
iththanai adiyar AnArkku –  for such agreeable people
irangum – having pity and showering grace
nam arangan Aya piththanai – our azhagiya maNavALan (Srirangam uthsavap perumAL) who has deep affection for his followers
peRRum – even after having him as swAmy (master)
piRaviyuL – getting caught in repeated births
piNangum ARE – the way we despair
andhO – Oh! [how sad it is!]

vyAkhyAnam (Explanatory Notes)

moyththa – sins keep falling over him shouting “I am the first” “I am the first” just like bees would surround a bee-hive or ants would surround a pot containing ghee (periyAzhwAr’s pAsuram (5-2-1) is quoted here “neykkudaththaip paRRiyERum eRumbugaL”) or when the army of monkeys landed on the shores of lankA cried out “it is for me” out of sheer expectation of winning. In the same way, sins are surrounding the jIvAthmAs completely. It would appear as if the jIvAthmAs have the same power to create sins as emperumAn has to create the worlds.

valvinai – How grave are these sins? To atone for each of these sins, a jIvAthmA has to spend the entire duration of kAla (time, the third among achith’s three components). As kUraththAzhwAn said in SrivaikuNta sthavam “yath kalpaniyuthAnubhavEpyanASyam thath kilbisham srujathi janthuriha kshaNArthE” – the jIvAthma commits in a moment a sin which cannot be rid of even in thousand kalpas (one kalpa is the longevity of brahmA, composed of many lakhs of years). The gravity of these sins is such that only emperumAn can remove these out of his mercy.

uL ninRu – standing inside. Just as a silkworm spins a web and gets caught within its web and just as a fly gets tossed about in the middle of an ocean, this jIvAthmA, who is of a size less than an atom, gets caught right in the middle of ocean of sins. As nammAzhwAr says in thiruvAimozhi (4-7-1) “siRiyanElum seivinaiyO peridhAl” – even if I am small, the sins that I commit are huge.

ninRu – standing amidst the sins. Taking root in a bed of burning wood/charcoal, the jIvAthmA is right amidst his sins.

mUnRezhuththudaiya pErAl – with a divine name having three syllables. Will the antidote for sins depend on the time over which the sins were committed or the dimensions (spread) of the sins? No, just a word with three syllables will do for this, says AzhwAr. Even one syllable in the word is sufficient to remove all the sins. Unlike praNavam (Om) which when split into its individual letters (a, u and ma) gives meanings for each of those letters, the name “gOvindha” which is referred to here as the three syllable word, will not convey any meaning when the three syllables are split. Still, each of these three syllables “gO”, “vi” and “dha” will elevate the person to mOksham (SrIvaikuNtam). There are words which are 10,000 letters and 1000 letters long. When one starts reciting those words, one will start wondering as to when they will end. Unlike those names, this three syllable name “gOvindha” is easy to recite.

pErAl – instead of saying “manthram” (this is a word which is recited during vEdhic rituals) why is AzhwAr saying “pEr” (name)? Reciting manthram” requires certain qualifications such as “rishi, chandas, dhEvathA, Sakthi, bIjam, varNam, viniyOgam, dhyAnam” (these are specific to each manthram and are to be recited first before the manthram is recited) whereas reciting a name does not require any such qualification. Only certain sections of the samsAris are authorised to recite manthrams. Anyone, from any of the four varNams, including women and children, can recite emperumAn’s divine names. When a person trips while walking (s)he will cry out “ammA” irrespective of varNam. Reciting emperumAn’s divine name is also like that only, when faced with any hurdle.  Instead of revealing which three  syllable name it is, why is he hiding it? AzhwAr says that only if it is hidden, the person who hears it will start wondering what word it is and once he has the curiosity and comes asking for it, he will tell the person all about it and get him interested in it.

kaththirabandhum – a lowly brAhmaNa is referred to as brahmabandhu (a mere relative of a brAhmanNa). In the same way, a lowly kshathriya person is referred to as kshathriyabandhu. The purpose of adding ‘um’ (kaththirabandhum) at the end is to indicate that he is the limit for lowliness.

anRE – even. In a gathering of our pUrvAchAryars (preceptors) when someone mentioned the name of “nAlUrAn” everyone will close his ears [nAlUrAn was the person responsible for periya nambi, the AchAryar of bhagavath SrI rAmAnujar, and kUraththAzhwAn losing their vision, as well as for rAmAnujar to leave SrIrangam for 12 years]. In the same way in a gathering of rishis, if someone mentions the name of khsathrabandhu, everyone will close his ears. Such was his reputation. [He was a robber, ostracised by his own relatives and had a bad conduct and mind. One day, an aged rishi was going through a forest and he was waylaid by kshathrabandhu. But the rishi was in poor health and swooned. Due to the causeless mercy of emperumAn, kshathrabandhu revived the rishi. On seeing kshathrabandhu’s condition, the rishi took pity on him and taught him the divine name “gOvindha”. That became a turning point in the life of kshathrabandhu and he set right his life and reached SrIvaikuNtam. This is mentioned in vishNu dharmam].

parAngathi kaNdukoNdAn – reached exalted position. While getting rid of sin itself would have been a reward for reciting emperumAn’s divine name, kshathrabandhu went beyond swarga (heaven) experience, beyond the greatest treasures and kaivalyam (AthmA getting detached from all other connections including emperumAn and enjoying self) and getting the status of those who do not have any connection with samsAram. In other words, the lowliest of samsAris, kshathrabandhu, got the status of nithyasUris who are permanent dwellers of SrIvaikuNtam, enjoying emperumAn constantly.

kaNdukoNdAn – it is as if he had got back what he had lost earlier. It is not as if he got something for reciting the divine names, but that he got what was always his. Just as vishNu dharmam says “prakASyanthE na janyanthE…….” – just as a gem will shine brightly when the dirt covering it is removed, the AthmA will gain its true stature of being gyAnamayan (full of knowledge) when its dhOshas (faults) are removed. When a well is dug, and water springs out at a particular depth, it is the water which was always there that came out and not a new source of water that was created. Thus when bad qualities are removed, AthmA gets back its svarUpam (its basic nature and good qualities). This is the case with kshathrabandhu too when he got elevated to SrIvaikuNtam on reciting divine names.

iththanai adiyar AnArkku – be dedicated to emperumAn at least to the extent of kshathrabandhu. It is enough if one is as favourably disposed as kshathrabandhu. Another explanation is – accept that one is a servitor and emperumAn is the master (to be served) and not show hatred towards him. When someone says as in thaiththiriya upanishath that “pathim viSvasya ….” (it is only SrIman nArAyaNan who is the lord of the worlds, controlled only by himself and by no one else, always permanent, auspicious and does not fail his servitors) or says as in yajur brAhmaNam  “yasyAsmi …..” (I will not go away from someone to whom I am a servitor), if someone does not get shocked, it is enough to qualify for emperumAn’s grace. Is this enough to qualify for being a follower? Yes, it is, as per emperumAn’s opinion, says the vyAkhyAthA, quoting from sAthvatham samhithA “dhurAchArO api sarvASI…..nirdhOsham vidhdhim tham janthum prabhAvAth paramAthmana:” which means: even if a person who had lowly conduct for a long time, had been eating whatever he wanted, was  being ungrateful and was atheist, surrenders to emperumAn with dedication, know that emperumAn forgives him of his faults due to his (emperumAn’s) greatness.

“iththanai “ – even this small effort (of reciting emperumAn’s divine name) appears as a mEru parvatham (a huge mountain) for emperumAn to bear. vyAkyAthA further quotes from ISAvAsya upanishath  “…..bhUyishtAm thE nama ukthim vidhEma” – we shall keep reciting “nama:” a word which emperumAn is pleased to hear and which he thinks is a great deed.

irangum – having pity and showering grace.  Due to the natural connection with jIvAthmA, emperumAn expects him not to show hatred towards him and to show involvement with him. All that the jIvAthmA shows is not shunning him (not showing hatred). But what he gets is emperumAn himself. How will such a small hold give rise to such a huge benefit? Just as a cow shows tremendous love and affection towards its calf on the day that it gave birth to, emperumAn also shows his affection and hence has pity, because of the relationship that he has with the jIvAthmA and not because of any benefit that the jIvAthmA has with him. Despite giving him SrIvaikuNtam itself, emperumAn feels that he has not done anything for the jIvAthmA. “un adiyArkku en seyvan enRE  iruththi nI” said nammAzhwAr in periya thiruvandhAdhi  (you keep thinking about “what else can I do for my follower”).

nam aranganAya – our arangan; emperumAn, who is dwelling in the SrIrangam temple, for the sake of jIvAthmAs like us who have nothing in our hands. paramapadham (SrIvaikuNtam) is for nithyAthmAs (nithyasUris) and mukthAthmAs (those who were earlier in samsAram but had since got liberated from it). thiruppARkadal (kshIrAbdhi) is for people who are almost like mukthAthmAs (sanaka, sanathkumAra et al as well as brahmA and other celestials). Incarnations are for those who were fortunate to live at that time. Only in temples does he show himself to people who were not fortunate to be around during the time of incarnation. AzhwAr uses the term ‘nam” in nam aranganAya to confirm that we are of the same clan as kshathrabandhu and there is very little to choose between him and us.

piththanai – He (emperumAn) does not know as to how the others were earlier. Also, he is one who does not know himself. After reaching SrIrangam, emperumAn had forgotten about how great he was earlier (parathvam) and has become simplicity personified. He does not know about his magnanimity when he gives, the lowliness of the people who receive from him and what he gives them (SrIvaikuNtam itself). Hence AzhwAr refers to him as “piththan” (mad, ignorant).

peRRum – Normally if a person is wanting in something, he will go to someone who has it and ask him for it. But here, emperumAn, who has everything to give, has come to SrIrangam (from SrIvaikuNtam) and is asking jIvAthmAs “is there anyone here who wants me?”.

piRaviyuL piNangumARE – even if people want to move away from one object to another, the second should be at least as good, if not better than the first. But in this case, what they are moving away from is a treasure and what they are going after is lowly matter to satisfy their sensual desires. In sheer disgust, AzhwAr says, “andhO”. Just like two vultures fight over a carcass, the jIvAthmAs are fighting over lowly materials. While jIvAthmAs are eligible to adorn the thirumEni (physical form) of emperumAn as “SrI kousthuba hAram” (the garland of gems adorning emperumAn) they are going after sensual objects and keep getting in the quagmire of repeated births. Just as righteous people will cry out “murder” when they see terrible things happening in front of their eyes, AzhwAr is also crying out loud “andhO” on seeing jIvAthmAs getting into samsAram repeatedly.

Let us move on to the 5th pAsuram.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi – 3.3.9 – OyumUppu

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Full series >> Third Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “To bestow us the kainkaryam and to remove our hurdles, thirumalai is not needed; thiruvEnkatamudaiyAn who is a part of thirumalai, himself is sufficient”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the ability to remove the hurdles by thiruvEnkatamudaiyAn who is dhESikan (leader), is due to his relationship with the dhESam (divine abode), thirumalai”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram. AzhwAr explained in the previous two pAsurams that thirumalai AzhwAr (divine hill) himself will remove his hurdles and bestow the goal. Here he asks “Is thirumalai AzhwAr required to remove my hurdles and bestow the goal? Is a part of thirumalai AzhwAr not sufficient to accomplish that?”. Here “a part” indicates “thirumalai appan” (SrInivAsan). thiruvEnkatamudaiyAn is glorified in periya thirumozhi 7.10.3 as “vadamAmalai uchchi” (the peak of the great northern hill).

pAsuram

OyumUppup piRappiRappup piNi
vIyumARu seyvAn thiruvEnkataththu
Ayan nALmalarAm adith thAmarai
vAyuLLum manaththuLLum vaippArgatkE

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

nAL malarAm – very tender (like a flower that has just blossomed today)
adith thAmarai – lotus feet
vAy uLLum – in speech
manaththuLLum – in the heart/mind
vaippArgatku – to those who place
Oyum – that would cause disturbance in attaining the result
mUppu – old age
piRappu – birth (the basis for the body)
iRappu – destruction (of such body)
piNi – diseases (which come along with the old age)
vIyumARu – to destroy
seyvAn – one who does
thiruvEnkataththu – residing in thiruvEnkatam
Ayan – krishNa

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

krishNa who is residing in thiruvEnkatam is the one who destroys old age  that would cause disturbance in attaining the result, birth (basis for the body),  destruction (of such body) and diseases (which come along with the old age), to those who place his very tender (like a flower that has just blossomed today) lotus feet in their speech and mind.

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

  • OyumUppup piRappu iRappu – janma (birth), jarA (old age), maraNa (death) and vyAdhi (disease) will disappear. Since it is saying “Oyum” (will be gone) now, we understand that since time immemorial they have continuously troubled us without giving any break.
  • piNi vIyumARu sevyAn thiruvEnkataththu Ayan–  Should be read as “piNi vIyumARu sevyAn thiruvEnkataththu Ayan” (krishNa residing in thiruvEnkatam will remove the diseases/sufferings) [“piNi vIymARu seyvAn” (one who eliminates hurdles) is an adjective for “thiruvEnkataththu Ayan“]. One who is now residing in thiruvEnkatam to eliminate our sufferings, would he not have stayed in “kalangAp perunagaram” (unshakeable paramapadham) if were to let us continue to toil here? Here piNi includes all types of sufferings which arise from bodily bondage (birth, old age, disease. death). But why is it said “piNi vIyumARu seyvAn” (will remove all diseases” here? It is to indicate that he has descended here to eliminate the sufferings of this world. Thus, it indicates that bhagavAn‘s nature is to eliminate others’ sufferings. Unless he himself descends and removes these hurdles, for this AthmA who is eli elumban (very meek and incapable), there is no way to eliminate them.
  • nAL malarAm adith thAmarai … – On seeing his feet, “old age, birth, death, disease” will be destroyed. To eliminate the hurdles, one is asked to drink this bitter pill (sarcasm – it should be read as “the most enjoyable divine feet”). Like the ones who keep fresh flowers on their head, to carry heavy burden.
  • vAy uLLum … – vAy (speech) and manas (mind) is indicated as a sample for speech, mind and body. For those who pursue the divine feet through their mind, speech and body. Placing in speech means as said in mudhal thiruvandhAdhi 95 “OvAdhuraikkum urai” (constant recital without any break). Placing in mind means not forgetting subsequently. Thus by engaging in the natural duty of the senses, the hurdles that are contrary to the nature of the self and those that come about incidentally, will disappear.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 41

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

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Introduction (given by maNavALa mAmunigaL)

In this pAsuram – amudhanAr, seeing that the world got corrected by the advice of emperumAnAr,  says that even after emperumAn had done many incarnations and showed Himself to the worldly people, they had not taken a look at Him, but during the time of emperumAnAr , they acquired true knowledge and became His devotees.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr talked about the greatness of emperumAnAr’s advice, and in this pAsuram – sarvESvaran incarnated in many forms including that of human, animals etc., and made Himself easy for the people delighted in worldly matters, to see Him. But they did not realize that He had incarnated for saving the noble ones – such worldly people – after emperumAnAr who is our father incarnated, due to his grace, they became knowledgeable about true self, understood clearly that SrIman nArAyaNan only is the set lord for us in every which way, and made themselves as His servants – says amudhanAr.

maNmisai yOnigaL thORum piRandhu engaL mAdhavanE
kaNNuRa niRkilum kANakillA ulagOrgaL ellAm
aNNal irAmAnusan vandhu thOnRiya appozhudhE
naNNaRu gyAnam thalaik koNdu nAraNarku AyinarE        41

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Word by word meaning (given by maNavALa mAmunigaL)

As said in ‘enninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ ((Oh the lord of dhEvas) You were born in many different kinds of births)

maN misai – In the earth,
engaL – our lord
mAdhavanE – Sriya:pathi (emperumAn, husband of thAyAr) Himself
yOnigaL thORum piRandhu incarnated in the ways of human, animals etc.
He who is said to be ‘namAmsa chakshu: abiveeksha thEtham’,(He cannot be seen with the eyes of this material body)
kaNNuRa niRkilum – stood making Himself visible (through such incarnations),
ulagOrgaL ellAm but all the worldly people
kANakillA – could not see that He is our master;
aNNal – (But, when) one having the lordship who considers others’ loss and gain as that of himself,
irAmAnusan vandhu – such emperumAnAr came and
thOnRiya appozhudhE – at that time appeared bright through SrIbhAshyam etc., then
naNNi arum – the one who is hard to get using one’s own efforts (or emperumAn using His efforts),
gyAnam thalaik koNdu that is, knowledge, had risen (for the people),  (gyAnam – knowledge)
Ayinar – and they became subservient to  (anushtAnam – application of acquired knowledge)
the one being the owner, and all the sentient and insentient being the part (nAra, ayana)
nAraNaRku that is, (they became subservient) to the one having the divine name of nArAyaNan.

Or, thOnRiya appozhudhE – at the time when emperumAnAr had incarnated.

vyAkyAnam

maN misai yOnigaL thORum piRandhu – Like these sentient who as said in ‘mARi mARip pala piRappum piRandhu [thiruvAimozhi – 2.6.8](in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms), while being born again and again (in same forms of birth too)), He had incarnated in many ways as humans, animals, plants, etc., (rAma, krishNa, varAha, kubhjA tree, vAmanan (as upEndhra (dhEva)), as said in ‘enninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ ((Oh the lord of dhEvas) You were born in many different kind of births), and thus incarnated in the form of rAmAn, krishNan, etc.,

engaL mAdhavanE– That He came through such lowly ways and incarnated is due to His extreme kindness of not able to witness your loss (not reaching Him). That is, it is for saving you.

mAdhavanEamudhanAr is thinking about periya pirAttiyAr since She is the one who supports/instigates that quality of kindness in emperumAn.  As said in ‘lakshmyAsaha hrusheekEsO dhEvyA kAruNya rUpayA – rakshakas sarvaSidhdhAnthE vEdhAnthEpi cha geeyathE [lakshmI thanthram](He protects everyone in the world; along with laskhmI who can be said to be in the form of kindness itself; ), since ISvaran’s protection is well manifested when being with periya pirAttiyAr, She too for the protection of these sentient is being as said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ ((pirAtti) saying that She cannot separate (from Him) even for a second), is always without separating Him, and based on that, amudhanAr is saying ‘mAdhavan’.

githai-karappangadu-wrapper

mAdhavanE : Instead of using that wealth (She) to achieve His wishes (of getting people to reach Him), He himself directly –

kaNNuRa niRkilum – As said in ‘edhir sUzhal pukku enaiththOr piRappum [thiruvAimozhi – 2.7.6]’ ( (to transform me to apt state), He took many distinct/unique births in kalpa (day of brahmA) after kalpa, taking on different forms to do different tricks to become friendly with me), even if He came and stood for all to see – at all times – at all places – and in all the ways,

and saying ‘abhayam sarva bhUthEbhyO dhadhamyEthadh vratham mama’ (SrI rAmAyaNam – ~ Surrender to me just once only and take my refuge; I will remove all the fears and make you as mine; this is my vow) (but people did not understand His protection), and

‘manmanA bhava madhbhakthO madhyAjee mAm namaskuru – mAm EvaishyaSi sathyam thE prathijAnE priyOSimE’, (SrI bhagavath gIthA – I promise to you who is dear to me – absorb your mind and heart in me, become my devotee, give humble obeisance to me, and surely you would reach me), (but people did not understand that He loves us devotees), and

aham thvA sarva pApEbhyO mOkshayishyAmi mA Sucha: (SrI bhagavath gIthA – ~ I would remove all your sins and give you liberation – you should not worry), (but people did not understand that He can relieve us of our sins), and

‘aham smarAmi mathbhaktham nayAmi paramA gathim’ (varAha charama SlOkam – ~ I will think about you my devotee and take you to the highest place), (but people did not understand that He is our helper in our path to SrIvaikuNtam),

and in these ways he had instructed/advised (but in vein),

and He went through so much of efforts (like rAman),

and performed lowly tasks of a charioteer (like krishNan) (He told that we are His servants, and He also showed how a servant would behave, by riding that chariot; but people still did not understand), and so on;

still …

kANa killA – as said in ‘avajAnanthimAm mUdA: mAnusheem thanumASritham – pArambhAvamajAnantha: mamabhUthamahESvaram’ (SrI bhagavath gIthA – chapter 9) (~ people who are fools are not going to understand my great nature; since I have taken the form of humans they insult me (thinking that I am just a human); (they do not realize that) I am the lord of everything and of every lord)- not realizing that He is the established lord of us; (commentator is sarcastic here) – He who is said to be ‘namAmsa chakshu: abiveeksha thEtham’, (He cannot be seen with the eyes of this body), had indeed incarnated in many forms, but had ended such incarnations as said above – that is, without any one not able to see Him (for who He is)!

(Sarcasm continues)

He himself had said in the incarnation too, ‘nathumAm SakshyasE dhrashtum anEnanaiva svachakshushA – nAham vEdhair nathapasA na dhAnEna nachEjyayA – Sakya Evam vidhO dhraStum [SrI bhagavath gIthA] (One cannot see me with these eyes, cannot see by chanting vEdhas, cannot by researching, cannot by charity, and cannot by doing yAgams/yagyams; only by devotion one can see me) (so no wonder people did not see Him for who He is!). AzhvAr too said ‘kaNgaL kANdaRku ariyanAy [thiruvAimozhi – 3.6.11]’ (He being hard to see with eyes);

They who had not reformed even after He advised them directly in front of them –

ulagOrgaL ellAm – that is, all the worldly people (changed, when – )

aNNal – as said in ‘sahividhyAthasthamjanayathi, thach chrEshtam janma:’ (The birth in which I get the true knowledge due to correct education is the most noble birth), emperumAnAr’s incarnation that he gave himself to me is the birth that removes the blemishes of my current lowly birth; or, he having the lordship of taking up others’ good and bad as that of his own,

irAmAnusan – such emperumAnAr

vandhu – to save the people of the world, came from paramapadham with such vows,

thOnRiya appozhudhE at that time during his incarnation; Or, vandhu thOnRiya appozhudhE – during the time he incarnated and advised the people through SrIbhAshyam, etc.

naNNaru gyAnam thalaik koNdu – true knowledge that is established, growing / ebbing; knowledge that is distinguished, hard to acquire using one’s own efforts, the knowledge that is about the relationship of people with emperumAn, had started growing;

nAraNARkAyinarE – as said in ‘mAtha pithA bhrAthA nivAsaSSaraNam suhruth’, ( (nArAyaNan is) the mother, father, brother, shelter, etc.,), and ‘sElEy kaNNiyarum perum selvamum nanmakkaLum mElAth thAy thandhaiyum avarE [thiruvAimozhi – 5.1.8]’ (women with eyes like fish, wonderful wealth, virtuous sons, noble mother and father – are all emperumAn only for me), He being all types of relation;

and as said in ‘anthar bahiScha thathsarvam vyApya’ ((nArAyaNan is) the one who is present everywhere), and ‘karandhengum parandhuLan [thiruvAimozhi – 1.1.7]’ (He is hidden
and pervades everywhere), He being present everywhere;

and as said in ‘yasyAthmAsareeram’, and ‘Eshasarva bhUthAthmApahatha pApmA dhivyOdhEva Eka:’, ((nArAyaNan is one and all others are part of Him), and ‘thAn Or uruvE thani viththAy thannil mUvar mudhalAya, vAnOr palarum munivarum maRRum maRRum muRRumAy [thiruvAimozhi – 1.5.4]’ (emperumAn who is indicated by the word “sath” having a single form (being the instrumental cause), being the singular (being the efficient cause) seed (being the material cause), out of his sankalpam (vow) became dhEvathAs (starting with brahmA, rudhra, indhra), rishis, many forms of jIvAthmAs, human forms, animal/plant forms and all forms), He having all sentient and insentient as parts, and He being the owner, that is as nArAyaNan,

they became subservient to that nArAyaNan.

They became followers of what is explained in thirumanthram and dhvayam.

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

mAdhavanHe was born so that we don’t have to be born;

‘engaL’ mAdhavan – Since He is the lord for us, He is having to be born for us to save us; or, having lost to His qualities of being born for us, he is saying ‘our’ mAdhavan.

Even the lowly dhEvas feel disgusted to set their foot on this earth, but emperumAn was born here and went through so many troubles like a common man; hence amudhanAr is saying ‘indha maNmisai’ (in this world). Keeping that in mind, amudhanAr uses the word ‘piRandhu’ (born), instead of using the word ‘incarnated’ like how others do when describing His coming here; this is because amudhanAr thinks that He came here due to His kindness towards us, so being born is not a blemish on His part; ANdAL too said ‘oruththi maganAyp piRandhu [thiruppAvai – 25].

kaNNuRa niRkilum –  He is called ‘katkilee [thiruvAimozhi – 7.2.3]’ (cannot be seen); even after He was born and was present for everyone to see they did not see Him (for who He is); He changed His nature and made Himself visible, but they did not change their nature, and did not see Him.

mAdhavanE – Shows the surprise that even He who can accomplish anything could not make people see Him.

niRkilum – He was not here just for a short duration, He was here for eleven thousand years moving among the lowly people without any loathe; He was born to remind about His place of paramapadham, but in vain;

mAdhavan – Since thAyAr is usually born at the same time, he is using the name ‘mAdhavan’. Even both of their efforts together could not work.

mAdhavan – piRandhu;  emperumAnAr – thOnRi;  usage of words to indicate that the former was not fruitful whereas the latter was fruitful.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 3.3.8 – kunRam Endhi

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

thirumala-hill-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, AzhwAr says “thirumalai is the ultimate goal for emperumAn who is most enjoyable by his acts of lifting up the gOvardhana hill etc; does it need to give us something? It is in itself the ultimate goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “By experiencing such thirumalai, the hurdles for the goal will naturally disappear”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. AzhwAr says “thirumalai AzhwAr (the divine hill) himself will eliminate the hurdles that were identified in ‘vEnkatangaL‘ pAsuram”. Also explained as AzhwAr saying “Should it fulfill a particular goal? thirumalai itself is the goal; does it need to be separately mentioned as the goal for SEshabhUtha (servitor), when it is the goal for SEshi (lord) himself?”.

pAsuram

kunRam Endhik kuLir mazhai kAththavan
anRu gyAlam aLandha pirAn – paran
senRu sEr thiruvEnkata mA malai
onRumE thozha nam vinai OyumE

Listen

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

kuLir mazhai – hailstorm (which troubled the cows and cowherd clan)
kunRam – a hill
Endhi – lifted up
kAththavan – being the protector
anRu – back then (when the world was mischievously taken by mahAbali)
gyAlam – earth
aLandha – measured
pirAn – one who is the saviour (by entirely owning it)
paran – supreme lord
senRu – went
sEr – reached
thiruvEnkatam – thiruvEnkatam
mA – huge
malai – divine hill
onRumE – that alone
thozha – experience (not having to follow any regulation such as reaching up to the dhESika (leader/lord))
nam – our
vinai – hurdles that are sins (that stop experiencing the leader)
Oyum – will naturally disappear

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

emperumAn, the supreme lord, who lifted up a hill to protect from hailstorm (which troubled the cows and cowherd clan) and who is the saviour (by entirely owning the earth) back then (when the world was mischievously taken by mahAbali) by measuring the earth, went and reached thiruvEnkatam which is a huge divine hill; On experiencing  (not having to follow any regulation such as reaching up to the dhESika (leader/lord)) that (divine hill) alone, our hurdles that are sins (that stop experiencing the leader), will naturally disappear.

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

  • kunRam Endhik kuLir mazhai kAththavan – Always, hill is used by emperumAn as an instrument to eliminate the hurdles. As said in  SrIvishNu purANam 4.11.13 “gOgOpIjanasangulam athIvArtham” (for the suffering cows, cowherd boys and girls), when the cows and cowherd clan were targeted to be destroyed, he picked up a hill that was visible right in front of him and held it effortlessly for seven days and protected them.
  • anRu … – Previously, his help for a small village was explained. Now, his help for the entire world is explained. When the earth was taken over by the enemy mahAbali, he, the saviour, walked over its boundaries and reclaimed it back. His being sarvarakshaka (protector of all) and ASritharakshaka (protector of indhra, his devotee) is explained.
  • paransarvasmAthparan – greater than all.
  • senRu sEr thiruvEnkata mAmalai – He himself arrived considering it as “my goal” and living here.
  • onRumE thozhaemperumAn who is dwelling inside the hill is also not needed; thirumalai AzhwAr (divine hill) himself is sufficient.
  • nam vinai OyumE – Two explanations.
    • The sin of thinking “We have not attained our goal yet”.
    • The sins that are identified in “vEnkatangaL” pAsuram as the hurdles in attaining the goal. Both types of sins will be removed.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.3.7 – sumandhu mAmalar

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

thirumala-hill

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “To engage in all services we desire, we need not surrender unto thiruvEnkatamudaiyAn; thirumalai itself will bestow that”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the thirumalai where he resides will itself bestow the ultimate sAmyApaththi [equivalence to bhagavAn himself in eight qualities], as the result of surrender since it came up [in previous pAsuram]”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. AzhwAr says “thirumalai itself will bestow the kainkaryam which was prayed for in the first pAsuram”. kainkaryam [carrying flowers, water, lamp, incense etc] is the result of prApthi [reaching parampadham].

pAsuram

sumandhu mA malar nIr sudar dhUpam koNdu
amarndhu vAnavar vAnavar kOnodum
namanRezhum thiruvEnkatam nangatkuch
chaman koL vIdu tharum thadam kunRamE

Listen

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

mA – best
malar – flowers
mA – good
nIr – water
mA – distinguished
sudar – lamp
mA dhUpam – incense
sumandh koNdu – carrying them with attachment
amarndhu – being seated as ananyaprayOjana (one who is focussed exclusively in serving bhagavAn without any interest in worldly favours)
vAnavar – nithyasUris (eternally free souls of parampadham)
vAnavar kOnodum – with sEnai mudhaliyAr (vishwaksEna – who is their leader)
namanRu – bowing (which highlights their total dependence)
ezhum – feeling accomplished (having realized their true nature)
thiruvEnkatam – having the name thiruvEnkatam
thadam – very vast (the hill that will cause emotional changes in sarvESvara who is with SrI mahAlakshmi)
kunRam – thirumalai – divine hill
nangatku – for us (who have taste in attaining the goal)
saman – parama sAmyApaththi (equivalence to bhagavAn in eight qualities)
koL – having
vIdu – bliss of liberation
tharum – will bestow

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

nithyasUris along with their leader sEnai mudhaliyAr, with attachment, carrying the best flowers, good water, distinguished lamp and incense, being seated as ananyaprayOjana (one who is focussed exclusively in serving bhagavAn without any interest in worldly favours) bowed (which highlights their total dependence) towards very vast (the hill that causes emotional changes in sarvESvaran who is with SrI mahAlakshmi) thirumalai (divine hill) which is named thiruvEnkatam and felt accomplished (having realized their true nature). Such thirumalai would bestow us  (who have taste in attaining the goal) the bliss of liberation which leads to parama sAmyApaththi (equivalence to bhagavAn in eight qualities).

vAnavar vAnavar kOnodum” is also explained as dhEvas along with brahmA [their leader] et al.

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

  • sumandhu … – It can be explained as “mAmalar, nIr, sudar, dhUpam ivaRRaich chumandhu koNdu” (holding best flower, water, lamp and incense). Alternatively, it is explained as “mAmalar sumandhu, nIr sudar dhUpam koNdu” (holding best flower and having water, lamp and incense). Even if it is a karumugai (sampangi) flower [which is very light weight], due to desire/attachment of the devotees thinking “Hope he accepts it, hope he wears it, hope he blesses us specially”, it will feel very heavy [to emperumAn]. Alternatively, it feels heavy for sarvEsvaran because it was offered by one who is favourable towards him. Remember the incident of a prince offering sheNbaga (champak) flower to SrI purushOththamamudaiyAn (puri jagannAtha). purushOththama usually accepts champak flower with great satisfaction. Once, a few princes visited puri kshEthram. At that time, all the flowers except one were sold out. The princes out of pride, bid against each other and one prince won the flower for great expense [he traded his own kingdom for the flower with the flower vendor] and offered that flower to jagannAthan emperumAn. In the night, jagannAthan emperumAn appeared in the dream of that prince and mercifully told him “the flower you offered is very heavy and I cannot carry it”.
  • amarndhu … – Explained in context of nithyasUris and sEnai mudhaliyAr. Also explained in context of dhEvas and brahmA.
  • amarndhu – well seated. Though brahmA et al (dhEvas) are prayOjanAntharaparars (desirous of worldly pleasures), the nature of this divine hill is such that, it will even transform them to ananyaprayOjanar (those who exclusively desire for kainkaryam). Having such raw materials for their worship, they would bow in front of emperumAn and rise. AzhwAr considers them to have his own attitude which he highlighted in thiruvAimozhi 1.1.1thuyaraRu sudaradi thozhudhu ezhu” (worship his divine feet that will remove the sorrows and rise).
  • nangatku – for us who are interested in kainkarayam.
  • saman koL vIdu tharum – Three explanations:
    • Explained as bestowing mOksham in the form of sAmyApaththi as explained in muNdaka upanishath 3.2 “brahma vEdha brahmaiva bhavathi” (one who know brahmam becomes like brahmam), muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (having all blemishes eliminated through bramha vidhyA becomes fully equivalent (in eight qualities) to brahmam), SrI bhagavath gIthA 14.2 “mama sAdharmyamAgathA:” (those who have this knowledge, will acquire form etc that equals mine), periya thirumozhi 11.3.5 “thammaiyE okka aruL seyvar” (emperumAn will bless the devotee to become exactly like himself).
    • Alternatively explained as bestowing the liberation that matches the true nature of the AthmA as said in chAndhOgya upanishath “svEnarUpENAbhinishpadhyathE” (the AthmA acquires a distinguished form matching his true nature and shines).
    • Another explanation – thirumalai itself will bestow the result matching its own status. thirumalai AzhwAr (this divine hill) is fortunate in having thiruvEnkatamudaiyAn himself on its head. In the same manner, thirumalai AzhwAr himself will bestow such result as prayed by AzhwAr himself in thiruvAimozhi 2.9.1nin semmA pAdha paRputh thalai sErththu” (you place your fresh divine lotus feet on my head) as said in “thadam kunRamE tharum” (the hill itself will bestow).
  • thadam kunRam – Having vast space so that thiruvEnkatamudaiyAn can roam around as much as he desires. nampiLLai explains SrI rAmAyaNam ayOdhyA kANdam 98.12 SlOkam to explain the vastness of thiruvEnkatam.
    • subhaga: – gracious
    • girirAjOpama: – comparable to thirumalai (girirAja – king of hills)
    • yasmin vasathi – explaining the reason for the aforementioned aspects
    • kAkuthstha: – the reason is, SrI rAma who was born in the lineage of kakuthstha, the lineage that always seeks out secluded places for enjoyment, resided here happily (so it is gracious and comparable to thirumalai).
    • kubEra iva nandhanE – Like kubEra would leave his palace and wander around pridefully in his gardens in the forests which are inhabited by dangerous beasts, SrI rAma was wandering around in chithrakUta forests leaving his palace in ayOdhyA.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org