Monthly Archives: August 2016

thiruvAimozhi – 3.3.6 – vEnkatangaL

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

Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa-garbagruham-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – when asked “Would those karmas (virtues/vices) be hurdles for our kainkaryam (service)?”, AzhwAr says “as soon as we agree to serve, those would disappear themselves”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the easy nature of taking refuge of emperumAn which is helpful in blissful experience of bhagavAn which is acquired after the unfavourable aspects are eliminated.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. Previously (in the first pAsuram), AzhwAr explained the meaning of thirumanthram. But “nama:” was not explained in that pAsuram. (that is, elimination of hurdles such as ignorance etc); he is explaining that here. When asked “Though he may not be satisfied until every jIvAthmA is protected, and though we may be determined to reach him, what are we going to do with the karmas which have been accumulated by us since time immemorial and are the hurdles for us to achieve bhagavAn?”, AzhwAr says “as we engage in kainkaryam (service), they will themselves disappear”.

pAsuram

vEnkatangaL meym mEl vinai muRRavum
thAngaL thangatku nallanavE seyvAr
vEnkataththuRaivArkku namavennal
Am kadamai adhu sumandhArgatkE

Listen

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

vEnkataththu – in thirumalai
uRaivArkku – for the lord who resides eternally (to be pursued by everyone)

(to be totally existing for him)
nama ennalAm – the word “nama:” (which highlights the eradication of independence, indicates total dependence, easy means, that which matches one’s true nature)
adhu – that (which is emphasised by Sruthi (vEdham) saying “bhUyishtAm thE nama ukthim vidhEma“)
kadamai – activity
sumandhArgatku – those who carried in their heads (to highlight their qualification)
kadangaL – previously accumulated sins in the form of debts (that can be exhausted by consuming the results)
mEl vinai – uththarAgams (sins that are accumulated after surrendering)
muRRavum vEm – will be burnt into ashes (as said in thiruppAvai 5 “thIyinil thUsAgum” (like dust in fire))
mey – sathyam – this is truth (since this is conclusion of the faultless vEdhAntham)

Since the unfavourable aspects disappear themselves,
thAngaL – those (who have surrendered)
thangatku – for their true nature
nallanavE – experience of bhagavAn which leads to bliss
seyvAr – only engage in

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

For those who performed the activity of carrying the word “nama:” (which highlights the eradication of independence, indicates total dependence, easy means, that which matches one’s true nature) in their heads (to highlight their qualification) towards the lord who resides eternally in thirumalai (to be pursued by everyone) , their previously accumulated sins in the form of debts (that can be exhausted by consuming the results) and uththarAgams (sins that are accumulated after surrendering) will be burnt into ashes (as said in thiruppAvai 5 “thIyinil thUsAgum” (like dust in fire)); this is truth (since this is conclusion of the faultless vEdhAntham). Since the unfavourable aspects disappear themselves, those (who have surrendered) would only engage in experience of bhagavAn which leads to bliss for their true nature.

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

  • vEnkatangaL – katam – kadan (debt). kadangaL means debts (obligations). Those are as explained in yajushi kANdam 6 “thribhir ruNavA jAyathE” (one is born with 3 debts) [they are debts to rishis (sages), dhEvas (celestial beings) and pithrus (ancestors)]; Further as explained (in same SlOkam) “brahmacharyENa rushibhya: yagyEna dhEvEbhya: prajayA pithrubhya:“, by brahmacharyam (pursuit of brahmam), his obligation to sages will be fulfilled; by engaging in yAgams, his obligation to dhEvas will be fulfilled and by prajOthpaththi (progeny), his obligation to ancestors will be fulfilled. It is said in manu smrithi 6.35 “ruNAni thrINyapAkruthya …” (One should fulfill these 3 obligations and pursue sanyAsASramam (renounced order); if sanyAsASramam were pursued without fulfilling the obligations, one will fall).
  • meym mEl vinai muRRavum – The sins that are acquired due to engagement in this prakruthi (material aspects) [here mey is explained as body]. Thus, “the three debts and the sins acquired will be burnt/destroyed [when nama: is recited]” – up to this is ALavandhAr‘s explanation. emperumAnAr heard this and said “can we not explain this in line with vEdhAntham?” and mercifully explained it as follows. That is as said in brahma sUthram 4.1.13 “uththarapUrvAgayOraSlEshavinASau” (as said in Sruthi (vEdham), due to the greatness of the vidhyA (upAsanam, means), the uththArAgam (the sins that were committed after acquiring knowledge) will not stick to the pursuer and the pUrvAgam (the sins that were committed before acquiring knowledge) will be burnt to ashes); and chAndhOgya upanishath 5.25 “Evam hAsya sarvE pApmAna: pradhUyanthE” (For one with such true knowledge in vEdhAntham, all his sins will be destroyed like dust thrown in to fire). vEm (destroyed) implies destruction for past sins and dissociation from future sins. Alternatively, it can be said that both past and future sins would be dissociated. pUrvAgam means all unfavourable acts which were done intentionally before acquiring true knowledge. uththarAgam means all unfavourable acts which were done unintentionally after acquiring true knowledge. Even after acquiring true knowledge, due to being bound in bodily condition, one may end up engaging in forbidden acts. Subsequently, on realizing the mistake, one would (should) withdraw immediately from such acts and atone/suffer thinking “what great mistake I have committed?”. [emperumAnAr‘s explanation is] past sins and future sins will be destroyed – this is truth [here mey is explained as sathyam – truth]. This is explained in chAndhOgya upanishath 5.25 “Evam hAsya sarvE pApmAna: pradhUyanthE” (For one with such true knowledge in vEdhAntham, all his sins will be destroyed like dust thrown in to fire). [Is it truth just because it is explained in SASthram?] pramANams (authentic source of knowledge) such as prathyaksham (sense perception) and anumAnam (inference) would cause both confusion and clarification [Some times they confuse and other times they reveal the truth]. But if it is explained in SAsthram [Sabdha pramANam], it will always be truth as said in “yathAbhUthavAdhi hi SAsthram” (SAsthram explains the truth as it is). SrI rAma launched his bow/arrow to destroy the ocean; but when samudhrarAjan (king of ocean) realized his mistake and came out humbly in front of SrI rAma, SrI rAma [with his anger subdued] asked samudhrarAjan “Tell me who are your enemies, I will send this arrow towards them”.  Here bhattar explains a humorous incident. Once there was a bald and wealthy land owner who was measuring his harvest. A poet comes by that side and [desiring to win some prize money] asked him “Instead of taking care of your curly hair, why are you working hard in measuring this?”. The land owner asked “Why did you come?” and the poet replied “I came to just see you”. Being pleased, the land owner gave him a sack of paddy. The poet accepted it gleefully and started walking away. Another poet ran into him and asked “where did you get this sack of paddy from?” and the first poet sarcastically said “that mottaith thalaiyan (the bald headed person) gave me”. The second poet runs to the land owner and complains to him that the first person called him bald headed and asked “why was he awarding such persons?”. The land owner became furious and started running towards the first poet to retrieve the sack of paddy. The first poet noticed the land owner coming towards him furiously and realized what could have happened. As the land owner got closer, the first poet praised him saying “why are you running towards me so hard with your curly hairs dishevelling here and there?”. The land owner again became pleased on hearing the praise and told “I came to give you another sack of paddy” and gives the same. Similarly, SrI rAma,  first himself surrendered to samudhrarAjan (king of ocean) and then on his non-arrival, threatened to destroy him with his bow/arrow. But on his arrival and surrender, he himself felt embarrassed for having raised his bow/arrow and with care, asked him “Tell me who are your enemies, I will aim this at them” [This passage is highlighted to explain, how emperumAn  will willingly remove all the sins of those who are surrendered to him].

In the first pAsuram, AzhwAr missed to explain one aspect (nama:). He is explaining it here.

  • thAngaL … – When asked “For the one who is to enjoy the results, like he is praying for kainkaryam, would he also have to pray to have the hurdles/sins removed?”, AzhwAr says “No. It is not necessary to separately pray for elimination of hurdles. As they engage in kainkaryams, their hurdles will be automatically removed”. ananthAzhwAn used to emphasise on “thAngaL thangatku” (those (qualified persons), for them) since this is focussed on those who desire to perform all types of kainkaryams as said in “vazhuvilA adimai seyya vENdum nAm” in the first pAsuram.
  • thAngaL – those who are detached from worldly pleasures and attached to performing kainkaryam.
  • thangatku – For them, who have such taste towards kainkaryam.
  • nallanavE seyvAr – They would only engage in kainkaryams that are matching their true nature.

What were they thought about when said “thAngaL thangatku nallanavE seyvAr“?

  • vEnkaththu uRaivArkku – Here the meaning of chathurthi (Aya in thirumanthram) is explained.
  • nama – nama: means “for him and not for me”.
  • ennal – It need not come from the heart. It can just be said (without deep interest/understanding). Even though this may be a very small act (of saying the word), would it be good for him? Yes, susukam [krishNa explains in SrI bhagavath gIthA 9.2 that bhakthi yOgam is something very pleasing for the self to engage in].

If it is said to be very easy to do, would it match the true nature of the self?

  • kadamai – prAptham (naturally fitting).
  • adhu sumandhArgatkE – Looking at the greatness of the result and the insignificant act of the AthmA, like it is said in “would he have to carry a mountain to accomplish this task?”, AzhwAr says “adhu sumandhArgatku” (those who carry this nama: on their heads) as it would be considered by bhagavAn himself. Or it could have been said in AzhwAr’s own opinion who knows the greatness of the result and bhagavAn’s mercy; or it could have been said based on bhagavAn’s consideration of any small effort of AthmA to be great; it is explained in yajushi “bhUyishtAm …” (We are reciting the word nama: which is considered great by you). When dhraupathi cried out “gOvindha!”, bhagavAn became greatly hurt thinking “She cried out my name [and I am not with her to help her immediately]”. He praised her (for crying out for him) and condemned himself for not being with her at that time of suffering for her. As said in mahAbhAratham udhyOga parvam 58.22 “… krishNA mAm dhUravAsinam …” (My heart is still not relieved from the debt (which is accumulated now) of letting dhraupathi cry out “gOvindha!” for me, who was staying far away from her). Even though she was rescued from the insult that occurred in the assembly, he was always feeling sorry for not being present physically with her while she called out for him. He felt “while my name did its job in protecting those who called out, I have not specifically done anything for her”. [When asked if the name itself can protect] if two unrelated words are recited together [in the form of garuda manthram], it cures the poison of snake bite just by the power of the manthram, why wouldn’t bhagavAn‘s name protect those who recited it?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 40

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Full Series

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Introduction (given by maNavALa mAmunigaL)

amudhanAr divined about the help of emperumAnAr to him – in the previous pAsuram. In this pAsuram – he is happy about the help done to the world.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram he was delighted about the help of emperumAnAr to him; In this – without the request of others, in the incarnation of vAmana as said in ‘thAL parappi maN thAviya eesanai [thiruvAimozhi – 3.3.11]’ (about emperumAn who raised his divine feet and spawned the whole world), He kept his divine feet in everyone’s head and helped them – like Him (emperumAn), he (emperumAnAr) too helped everyone regardless of difference of qualification in them, had given them the meanings that goes with the true nature (of AthmA) – and so (amudhanAr) is delighted about that.

sEma nal veedum poruLum dharumamum seeriya naR
kAmamum enRivai nAngenbar nAnginum kaNNanukkE
Amadhu kAmam aRam poruL veedu idhaRku enRuRaiththAn
vAmanan seelan irAmAnusan indha maNmisaiyE                               40

Listen

Word by word meaning (given by maNavALa mAmunigaL)

vAmanan seelan  – Without any requirement from our side to Him, He came by Himself to help, as vAmanan;
irAmAnusan – emperumAnAr (whose act is equivalent to such act of vAmanan)
uraiththAn – said
indha maN misai – in this earth, that,
as said in ‘dharma artha kAma mOkshAyA: purushArthA: udhAhruthA [SrI parAsarar]’,
sEmam – being in the form of propriety (kshEmam),
nal – being distinguished,
veedum – liberation (1),
poruLum – wealth/material (2),
dharumamum – and virtue (3),
seeriya – unlike the aforementioned that are part of the goal, it by itself being the goal
nar – that is the distinguished
kAmamum – affection/love (4),
ivai nAngu – these four are the goals
enbar – so say the authoritative ones;
nAngium – (but) among these four,
kAmam – affection/love
kaNNanukkE Am  –   is to be towards sarvESvaran; and
aRam – virtue (dharmam)
poruL – wealth/material (arththam)
veedu – and liberation (mOksham) (are to be aids towards such love towards krishNan), among these,
dharmam, as said in ‘dharmENa pApamapanudhathi’ (sins would be removed by doing dharmam) enables the decline of sins, and since arththam by way of charity is helpful for kAmam, and since mOksham helps in keeping and continuously enjoying emperumAn with kAmam,

(so, all the three are to aid kAmam)

idhaRku enRu – these three would be only just part of help in being together with emperumAn as based on affection/love (kAmam).

Oh emperumAnAr is saying this to help us without looking for us to ask about the truth – so delighted is amudhanAr.

When recited as ‘vAmanan seerai – He incarnated as vAmanan and mingled with everyone without expecting us to request or not – emperumAnAr established the nature of emperumAn that is, that one does not have to go through suffering (penances, etc.) for getting that goal – thus amudhanAr is showing us about how emperumAnAr showed the greatness of vAmanan. The previous explanation is better than this, in terms of connection of words and weight of meaning.

vyAkyAnam

sEma nal veedum – One that can give liberation (mOksham), as said in ‘thamasa:parasthAth’, being non-material world, that is, paramapadham, which is said as ayOdhyA (not breakable), and aparAjithA (not winnable);

poruLum – being part of the aforementioned series, being the means, helps to perform the means – such wealth earned in ways allowed by SAsthram;

dharumamum being of daily (like sandhyAvandhanam) and situation specific acts (like deeds to do related to solar eclipse), being in the form of worshiping, being distinguished based on varNASramam – such dharmam

seeriya naR kAmamum – love/affection that is celebrated in SAsthram, being enjoyable, and prescribed by the scriptures, being goal by itself – that kind of kAmam

enRivai nAngenbar – those like vyAsar, parAsarar, et al,  who are well versed in SAsthras would say that the goal are of such four types; it is as said in ‘dharma artha kAma mOkshAyA: purushArthA: udhAhruthA’;

 Out of these four, the three – dharma, artha, and kAmam are related to material/being with our body, would be of mismatch with the true nature, and would have to experienced along with this body; the important one that is mOksham would be after the time one gets liberated from the material world, it would be non-material, and at the time he takes on the special body, and it is when going to the special place (paramapadham); mOksham would be the benefit by itself for those who use some other means to achieve this;

but (emperumAnAr shows that) this would be different for those who have understood the true nature of themselves  (AthmA).  This is because, the sentient who is subservient as if an insentient, and who does not seek any benefit for himself, and thinks that the loss (of mOksham) is of the master only, and so is of full faith in this, (would consider love towards emperumAn as the main goal).

nAnginum(emperumAnAr explained, that) out of the four goals,

kaNNanukE Am adhu kAmam – as said in ‘na kAma kalusham chiththam mamathE parshoschitham kAmayEvaishNavaththanthu sarva janmasu kEvalam [jithanthE sthOthram] (not interested in other things, and only wishes (kAmam) for being born as a SrI vaishNava in any number of births), and, ‘na dhEvalOkA kramaNam na amarathvam ahamgruNE aiSvaryam vApi lOkANAm kAmayE nathvayAvinA’ (lakshmaNa says, I don’t wish for the post of Indhira, brahma, etc., and my wish is to be only with you), and ‘kAma krOdha nruNAm lOkE nirayasyaiva kAraNam|mukthayEgObIsvaradhvishAm…’ (love towards things of the material world is the cause of getting hell; love towards emperumAn would reach you to the great experience of emperumAn),  and as krishNan said “priyOhi gyAninO’thyarththamaham sa cha mama priya:” (I am not able to show even a small part of the love that my devotees show towards me), and prahlAdhan prayed as ‘yApreethi avivEkAnAm vishayEshu anapAyini, thAm anusmara hrudhayAn kAma sarpathu‘ (happiness in worldly matters would only dim the true knowledge; let me always have love towards you, protect me from being interested in other things), and as parAsara bhattar said, ‘svAmithvam prArthanAncha’ (pray to emperumAn the love towards Him), the main goal would be the love to join the established master that is sarvESvaran; that is, avoiding any ahankAram related to doing it for our happiness, but doing it only for His happiness – doing only such joining with emperumAn is the utmost goal.

By kaNNanukkEonly for kaNNan – is as said in ‘thanakkEyAga enaik koLLum [thiruvAimozhi – 2.9.4]’ (wish krishNan to say “always exclusively serve me”), and ‘uRROmE AvOm unakkE nAm At cheivOm maRRai nam kAmangaL mARRu [thiruppAvai – 29]’ (we shall be related to you, we shall be subservient to you only, kindly prevent us having interest in other matters) – should have such a state.

Nammazhwar-krishnaWho is having more kAmam?

So, for the person involved in this, love towards emperumAn only would be the prime goal.

(kAmam towards lowly/other matters brings sorrows) What perumAL (SrI rAman) (said in ‘kAma Eva artha dharmAbhyAm gareeyAn ithimE mathi: [SrI rAmAyaNam – Chapter 53, Verse 9] (my mind thinks that it seems that more than arththam or dharmam, it is kAmam that is of greatness (looking at the poor state of dasarathan)), was ironical praise, it rejected the love towards prohibited ways;

(then, did he say clearly about illness of love towards other matters?) He himself has said clearly the meaning in ‘artha dharmau parithyajya ya:kAmam anuvarthathE – Evam ApathyadhE kshipram rAjA dhaSarathOyathA [SrI rAmAyaNam – Chapter 53, Verse 13](who goes behind kAmam leaving artham and dharmam, will have to suffer very soon; like dhaSarathan who is suffering by separating from me).

aRam poruL veedu idhaRku enRu uraiththAnaRam visEsha dharmam – as said in ‘guNairdhAsyamupAgatha:’, and, ‘aham sarvam karishyAmi’, and, ‘unakkE nAm At cheyvOm [thiruppAvai – 29](We would do services to you only); doing services like ‘aupachArikam’ (argyam, pAthyam, Achamaneeyam during thiruvArAdhanam), ‘sAmsparSikam’ (what we touch and present to emperumAn, like sandal paste etc., during thiruvArAdhanam), ‘bhOjyam’ (presenting the food prasAdham);

poruL money for helping in services, for making food prasAdham, for decorating emperumAn, etc.

veedu – the place for earning money and doing dharma, for making that happen; / for doing loving services;

idhaRku enRu (emperumAnAr said) that the aforementioned would be a part of and in support of kAmam that is about being together with emperumAn;

indha maN misaiyE – not in the other world, but here in this big earth that creates illiteracy to every one (is where emperumAnAr advised about this).

vAmanan seelan – (emperumAnAr too) like vAmanan, had came by himself without anyone pleading for it etc., and helped;

irAmAnusan – (such) emperumAnAr

uraiththAn gave such meaning in this place, the noble meaning which is supposed to be told in the other world;

vAmanan seelan In SrI vAmana avathAram, without anybody pleading etc., He had kept his divine feet as said in ‘nalladippOdhu [thiruvAimozhi – 1.3.10](distinct/beautiful lotus feet), on everyone’s head without making distinction of great sage like vaSishtar or a lowly person;

In the same way, since,

as said in ‘nidhidhyAsithavya:’, etc., as commanded by SAsthram, and as said in ‘mahaneeya vishayE preethirbhakthi:’, he divined about this kAmam that is based on bhakthi, in his SrIbAshyam, and for every one in the world to get the taste of being with emperumAn he preached without distinction of their qualification; so His nature is also his nature, and he became similar to Him.

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

To distinguish from the liberation for kaivalyam, he is calling SrIvaikuNtam as ‘nal’ veedu.

poruL is the means for dharmam. dharmam is directly the means for such veedu. Money earned in the correct/prescribed ways for the purpose of worshiping emperumAn (thiruvArAdhanam) is the goal.

This is as said in ‘yagyArthAth karmaNOnyathra lOkOyam karma bhandhana: | thadh artham karma kaunthEya muktha sagassmAchara ||’ (Deeds other than earning money etc., for the purpose of bhagavath ArAdhanam, any deed done for one’s own benefit, would bind one in this material world; So, Oh arjunA! without any interest in other things, do earning etc., for doing bhagavath ArAdhanam only).

This is also as said in ‘nyAyArjitha dhanEna mahA yagyAdhikam kruthvA thachchishtAchanEnaiva sareera dhAraNam kAryam’ (using the money earned in appropriate way, do big yagyas, etc., and eat only what remains from it, and in that way only sustain the body).

Combining ‘maN misaiyE’  with ‘kaNNan’, we can see that the kAmam is towards the archchAvathAram in this world where emperumAn with his beauty has attracted us and made us love him in this form.

Like how vAmanan with his smartness got the world from mahAbali, emperumAnAr too got from me by his smartness; he got from me the master of the world, that is, arangan.  vAmanan gave the world to indhiran saying that it belongs to him. emperumAnAr too gave the owner of the world to the SrIvaishNavas saying that He belongs to them. After giving to them, he said to them, “that kAmam is only for kaNNan; that only is the goal; other goals are there to support this kAmam towards kaNNan.”, and in that way he preached to them such that they fell in love saying ‘nam perumAL, nam perumAL’ (our emperuAn).

It is the ultimate to have such love towards emperumAn; getting SrIvaikuNtam without such love, is not in the mind of great ones like nammAzhvAr and thirumangai AzhvAr;

emperumAnAr says that we should follow their path and make kAmam towards emperumAn as the destiny.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thirumAlai – 3 – vEdha nUl pirAyam

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Reincarnation

avathArikai (introduction)

After hearing from AzhwAr in the previous pAsuram that he does not want paramapadham (SrIvaikuNtam), emperumAn tells him “since you do not want paramapadham, stay in samsAram, which is rubbing shoulders with kOyil [in our sampradhAyam, kOyil refers to SrIrangam] and keep enjoying my names”. AzhwAr tells him “ having gone deep into this aspect, I can tell you that this samsAram has so many faults that there is no time to recite your divine names. Hence I do not want this samsAram”. When emperumAn asks him as to what the shortfalls are in samsAram which prevent him from reciting his names, AzhwAr explains him these faults in this pAsuram. Due to such faults, AzhwAr says that reciting emperumAn’s divine names generates a sweetness in him. This makes him hate the samsAram despite being habituated with samsAram due to innumerable births. Let us look at the pAsuram:

வேத நூல் பிராயம் நூறு மனிசர்தாம் புகுவரேலும்
பாதியும் உறங்கிப்போகும் நின்றதில் பதினையாண்டு
பேதை பாலகன் அதாகும் பிணி பசி மூப்புத் துன்பம்
ஆதலால் பிறவி வேண்டேன் அரங்கமா நகருளானே.

vEdhanUl pirAyam nURu manisarthAm puguvarElum
pAdhiyum uRangippOgum ninRa ippathinaiyANdu
pEdhai pAlagan adhAgum piNi pasi mUpputh thunbam
AdhalAl piRavi vENdEn arangaMa nagaruLAnE

Listen

Word-by-word Meaning

aranga mA nagar uLAne – Oh, one who is dwelling in the town of thiruvarangam
manisarthAm – samsAris (those who live in this materialistic realm)
vEdha nUl – as per vEdha SAsthram (as laid out in the holy scriptures)
nURu pirAyam puguvarElum – though they may live for hundred years
pAdhiyum – half of that, i.e. 50 years
uRangippOgum – will be spent  sleeping
ninRa ippadhinaiyANdu – the balance 50 years
pEdhai – in the ignorant state of infancy
pAlagan – in childhood state
adhu Agum – (later) going after worldly pleasures in the state of youth
piNi – being trapped by diseases [in each of the states mentioned above]
pasi –time spent in satisfying  the hunger that is created by the five senses
mUppu – being in old age
thunbam – time spent in various other sorrowful ways
AdhalAl  – since the entire life is being spent in such activities,
piRavi – (such lowly) birth
vENdEn – I will never desire

vyAkhyAnam (Explanatory Notes)

vEdha nUl pirAyam nURu – As manu smrithi says “vEdha SAsthrA virOdhi nA”  – one who delves into vEdhas (which have been approved by rishis), smrithis which discuss dharma (righteousness) and delves into these using logic,  without being inimical to vEdha SAsthras, understands dharma; others do not.  AzhwAr has replaced the word SAsthras with “nUl” and has called it as “vEdha nUl”. Another meaning for vEdha nUl is it is a combination of vEdhas and texts. Texts are SrIsUkthis (great works) composed by learned persons  such as rishis, AzhwArs and AchAryas, who had full knowledge of vEdhas.

pirAyam nURu – vEdhas say “sathAyurvai purusha:” – the life of jIvAthmAs is 100 years. This is the boundary as determined by vEdhas. This is the upper limit and does not mean that every jIvAthmA will live upto the age of 100 years.

manisar – this limit of 100 years is as measured by yardstick applied to badhdhAthmAs (human beings bound in leelA vibhUthi or materialistic realm) and not by dhEva mAnam or brahma mAnam (yardstick applied to celestial persons or brahmA). Instead of 12,000 years for dhEvas or kalpam (thousands of lakhs of years) for brahmA, it is 100 years for “manisar” (bhadhdhAthmAs).

thAm – The bhadhdhaAthmA can die any day from the day that he enters the womb, but still believes that he has a long life and makes many plans in his life for holding onto several things. Taking pity on such bhadhdhAthmAs, AzhwAr says “manisar thAm” [such people], both with a sense of wonder and sorrow.

puguvarElum – if at all they live this life [for 100 years]. [This is because, as mentioned earlier, there is no definitive period that has been granted to bhadhdhAthmAs ,unlike dhEvas or brahmA]. The bhadhdhAthmA may die (i) in the womb itself, (ii) at the time of coming out of the womb, (iii) just after being born, (iv) within a few days of being born, (v) in infancy, (vi) in youth when the person goes about with arrogance, (vii) in middle or old age. Hence it is difficult to specify the longevity for bhadhdhAthmAs. This is quoted from vishNu purAnam (garbhE vileeyathE bhUyO jAyamAnOsthamEthi cha…..). People, not knowing the uncertainty of their life-span, get excited with sunrise and sunset – at sunrise they feel happy that they are going to earn by working during the day and at sunset they feel happy that they can spend their time with their families, using the money earned during the day. The same meaning was mentioned in SrI rAmAyaNa (nandhanthyudhitha AdhithyE  nandhanthyasthamithE ravow…… – they feel happy when sun rises and they feel happy when the sun sets, but they do not understand that a day has passed [when they haven’t thought of bhagavAn] in their lives). Thus, despite so many uncertainties, if they still live for 100 years by some means or the other…..

pAdhiyum uRangippOgum – half the life is wasted in sleep. This is similar to half a farmer’s produce getting wasted through various means [eaten by insects, rodents, swept away by breeze etc]. AzhwAr feels saddened that half the time, which should have been spent in reciting the divine names of emperumAn, has been wasted in such sleep. lakshmaNa had kept himself awake to carry out kainkaryam to perumAL (SrI rAma) and sIthA. We should have been like that, says AzhwAr. “sathatham kIrththayantha….” (SrI bhagavath gIthA 9.14) – they keep reciting my names always, says krishNa about his devotees.

For the next phrase, there are two versions: one is ninRadhil padhinaiyANdu and the other is ninRa ippadhinaiyANdu. Let us consider both.

ninRadhil padhinaiuANdu – of the remaining part of life, fifteen years are spent as infant and child (when the jIvAthmA is ignorant and is totally dependent on others) and another fifteen years are spent as youth, indulging in worldly pleasures [as youth, the jIvAthmA is expected to know about emperumAn but chooses not to know].

ninRa ippadhinaiyANdu –  here it says that the remaining part of life is ten times 5 years, viz. 50 years. Instead of saying “appadhinaiyANdu” (with some amount of superiority), AzhwAr refers it to as “ippadhinaiyANdu” as he considers it being lowly, as all the planning of the jIvAthmA does not appeal to him.

pEdhai – infant days. This is a stage when the jIvAthmA is not even qualified to recite the divine names of emperumAn. For its needs, good and bad, it is dependent on its mother. This stage could include a part of childhood also.

pAlagan adhAgum pAlagan is childhood stage when it engages in playful acts for which one cannot even get angry with the child. It is not the age when one would get angry with the child for not reciting emperumAn’s divine names.

adhAgum – it is the stage after childhood, when he becomes a youth and starts indulging in worldly pleasures. Now, he accrues knowledge but wastes it totally. It would appear that he was better off as an ignorant child, dependent on his mother, than this stage of youth when his knowledge is wasted on pleasurable ways.

piNi pasi – disease and hunger. Due to his indulgence in wrongful activities, before his youthfulness ends, he is attacked by diseases. He tries to cure these by suitable medication. By then, he gets hungry – the hunger here is of his five senses, each of which demands its needs for satisfying.  Just as nammAzhwAr said in thiruvAimozhi 7.1.10 “aivar thisai thisai valiththeRRuginRanar” (the five senses pull me in different directions) and as thirumangai AzhwAr said in periya thirumozhi 7.7.7 “aivar aRuththuth thinRida anji ninnadaindhEn” (i surrendered to you, in fear, as the five senses are prying and eating me), these five senses keep demanding appeasement. As the disease gets cured, the demands of the five sense increase. In olden days, when a person is in the throes of death, he would gift a golden idol of yama (the dhEvathA for righteousness) so that he can escape death. The person who receives it would know fully well that he would come under yama’s grip, but he still takes it so that he can make money out of it and satisfy his senses. Thus, people would do anything (including hurting others to extract money, working fervently to earn money) to satisfy their senses. But this ultimately leads to illness.

mUppu – old age.  By now, old age settles in. This old age is a terrible thing for all. Even when he is not fit to enjoy the worldly pleasures, he still gets tempted. As thirumangai AzhwAr said in periya thirumozhi 1.3.5, “paNdu kAmarAnavARum” (he was a pleasure-seeker in younger days), he wants to keep talking about his deeds in satisfying the senses in younger days, and satisfy himself in his old age. Around this time, death approaches him like a bolt from the blue (thunbam that we are going to see next, is referred to as death).

thunbam – grief (death). Thus, as he keeps suffering in his old age, death sneaks in on him suddenly. This is most grievous. He loses connection with his friends, relatives, cows (wealth), properties etc. As said in vishNu purANam “bAlye krIdanasakthA:  youwanE vishyAnmukhA: I agyA nayanthyaSakthAScha vArdhakam samupasthitham II” (he indulges in playful acts in childhood, in worldly pleasures as youth, and as he goes about his life without proper knowledge and getting to be an invalid, he is seized by grief and death). Thus, AzhwAr says

AdhalAl piRavi vENdEn – hence I do not want birth. Just as a farmer, who goes to buy a piece of land for cultivation, tells the existing owner of the land that “this much of area is too deep; this much of area is too high; this has lot of sand; there is a stream going in between” and tries to reduce the price of the land drastically, AzhwAr tells emperumAn “of the 100 years that you have given me, I spend 50 in sleep, balance 50 in infancy, childhood, youthful state, disease, hunger, old age etc; hence how can I recite your divine names? Hence I do not want birth”. emperumAn tells AzhwAr, “you said in the first pAsuram that you do not want SrIvaikuNtam and in the second pAsuram, you do not want samsAram. I have only two vibhUthis (properties- nithya vibhUthi or SrIvaikuNtam and leelA vibhUthi or samsAram). Where do I keep you?” AzhwAr responds

aranga mA nagar uLAnE – outside the two vibhUthis, is it so difficult to find a place for me in the third vibhUthi , kOyil? (in our sampradhAyam, kOyil refers to SrIrangam). emperumAn asks AzhwAr, “would not the issues that you had mentioned earlier with infancy, childhood, youthful state etc not trouble you in SrIrangam?” AzhwAr says “even in infancy, for annaprAsanam (first time that solid food is given to the infant), elders will take the infant to kOyil; as child, he will join with other children and follow the procession of selvar (processional idol of emperumAn); as youth, he will go to the temple looking for his lady-love; thus, the child is always connected with the beauty of emperumAn without any break. This will purify the person and remove his attachment to worldly pleasures”. How about old age? He cannot walk to the temple for having dharSan of emperumAn. When this happens, emperumAn (uthsavar) comes out of the temple and gives dharSan to the old person and keeps the connection strong. Even in dreams, it will be emperumAn’s form which will be seen. As mentioned in gAruda purANam about SrIrangam “pavithram paramam puNyam dhESOyam sarva kAMa dhuk” – this dhivyadhESam (holy place) is sacred, will lead the dwellers to a high status [giving them SrIvaikuNtam] and will grant all their noble wishes.

Hence this dhivyadhESam (SrIrangam) possesses all the special features that the AzhwAr desires is the summary for the third pAsuram.

We shall next move on to the 4th pAsuram “moyththa valvinaiyuL”.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi – 3.3.5 – sOdhiyAgi

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

Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “For thiruvEnkatamudaiyAn’s nature, is accepting me such a great quality?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Is he just SeelavAn (simple, one with good qualities)? For such emperumAn, who is also perfectly enjoyable in addition to being simple, is praising him as sarvESvaran (lord of all) adding to his glories?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. Previously AzhwAr said – For one who gave himself to me, is hailing him as one who gave himself to nithyasUris, adding to his glories?; Is hailing him for giving himself to me adding to his glories, if he has searched and helped those who are even lower than me?

pAsuram

sOdhiyAgi ellA ulagum thozhum
Adhi mUrththi enRAl aLavAgumO
vEdhiyar muzhu vEdhaththamudhaththaith
thIdhil sIrth thiruvEnkataththAnaiyE

Listen

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

vEdhiyar – vaidhika’s [those who go by the vEdhas andn SAsthras]
muzhu vEdhaththu – in all of vEdhams
amudhaththai – (As revealed in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is the source of all tastes)) having greatly enjoyable aspects
thIdhu – defect (of bestowing the sweetness based on the qualification of the enjoyer)
il – not having
sIr – having auspicious qualities (of giving joy to lowly forest, monkeys, hunters etc)
thiruvEnkataththAnai – thiruvEnkatamudaiyAn
sOdhiyAgi – being the one with a radiant form
ellA ulagum – everyone (without any discrimination in greatness etc)
thozhum – being approached
Adhi – being the cause of everything
mUrththi – sarvESvaran (supreme lord)
enRAl – if we said so
aLavAgumO – is there any greatness?

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

If thiruvEnkatamudaiyAn who is (as revealed in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is filled with all tastes)) having greatly enjoyable aspects as highlighted in vaidhika’s all of vEdhams, not having the defect (of bestowing the sweetness based on the qualification of the enjoyer) and having auspicious qualities (of giving joy to lowly forest, monkeys, hunters etc), is hailed as sarvESvaran with a radiant form, being the cause of everything and presents himself to be worshipped by everyone (without any discrimination in greatness etc), is there any greatness in that? Implies that – his supremacy and being the shelter for everyone is no match for his simplicity and sweetness.

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

  • sOdhiyAgi – Having a divine form that is infinitely radiant. While his divine form is glorified as in nArAyaNa sUktham “neelathOyadhamadhyasthA” (Like a bright lightning in a dark cloud), he is also said as “pIthAbhA” (like the radiance of molten gold). His pleasant form is subdued by his radiance and his radiance is contained in his pleasant form too. This implies that both aspects are together and both need nothing more (either one is sufficient) to bring out his glories. He is also explained in SrIvishNu purANam 1.9.63 as “thEjasAm rAsimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies).
  • ellA ulagum thozhum Adhi mUrththi enRAl aLavAgumO – Previously, AzhwAr first said “eNNil thol pugazh vAnavar Isan” and repeated the same in “Isan vAnavarkku enban“. Is he doing the same here? No. Here he is explaining emperumAn‘s greatness by arthApaththi (inference from circumstances). How so? Before, he said “nIsanEn niRai onRum ilEn” (I am downtrodden and have no good qualities). He identified himself as the lowest of all. When he himself worshipped, it means that everyone (who is lowly) in all worlds have also worshipped. When one says “the top most step in a tank is now submerged into the water”, it implies that the lower steps are submerged and need not be explicitly stated.
  • thozhum – Even those who vowed not to worship krishNa, worshipped him as soon as they saw him as seen in mahAbhAratham sabhA parvam 75 “yadhArham kESavE vruththimavaSA: prathibEdhirE” (with great enchantment towards kESava, they performed obeisances etc).
  • Adhi mUrththi – On being told “brahma jigyAsyam” (Know brahmA), when asked what is the identity of brahmam, being the cause etc of universe is highlighted as the identity. kAraNa vAkyams (those phrases in vEdham etc that identify the root cause of everything) are explained through thaiththirya upanishath bruguvalli “yathO vA imAni bhUthAni jAyanthE … thadhvijigyAsasva thadhbrahma” (From which, the universe is created, on which, the universe is sustained, in which the universe dissolves, that is to be known and that is brahma). When asked “Which entity should be approached?”, it is said as in chAndhOgya upanishath “kAraNam thu dhyEya:” (the object of meditation is that which is the cause of everything) and as in SvEthASvathAra upanishath “yO brahmANam vithadhAthi pUrvam .. mumukshurvai SaraNam aham prapadhyE” (That SrIman nArAyaNan who blessed brahmA with all the knowledge during creation … I am surrendering unto that brahmam). Similarly, AzhwAr also is saying “ellA ulagum thozhum” (that which is worshipped by all) and “Adhi mUrththi” (one who is to be surrendered) in the same manner [as in upanishaths]. Even to explain that there is nothing matching brahmam’s greatness, we need to do it using vEdham as said in thaiththiriya upanishath “yathO vAchO nivarthanthE” (the words returned (being unable to glorify bhagavAn fully).
  • vEdhiyar muzhu vEdhaththu amudhaththai – Having unlimited sweetness as glorified in all vEdhams of brAhmaNas as explained in yajushi “sA hi SrIramruthA sadhAm” (For the scholars/elders, this vEdham is the eternal wealth), [brAhmaNas] who are the givers of vEdham, As said in kata upanishath 1.2.15 “sarvE vEdhA yathpadhamAmananthi” (that goal which is explained by all vEdhams), thaiththirya “sarvE vEdhA: yathraikam bhavanthi”  (that vEdham which subsides in brahmam), SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (All vEdhams reveal me only), bhagavAn who is glorified in all vEdhams as having the quality of “bliss”. He is also glorified in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is filled with all tastes).
  • thIdhil sIrth thiruvEnkaththAnaiyE – thIdhu – defects. il – absence. Having auspicious qualities which have no defects. While pursuing individuals, absence of defect means not choosing as in “this person is OK. this person is not” and so on. What is greater in this “thIdhil sIr” that is more than “ellA ulagum thozhum Adhi mUrththi ennum aLavAgumO?“. Previously we saw “enkaN pAsam vaiththa” (placing your attachment in such lowly me) as greater than “Isan vAnavrkku enban” (the leader of nithyasUris). Similarly, the greatness of “thIdhil sIrth” more than “ellA ulagum thozhum” is – pursuing/accepting me is not such a great aspect while he searched for the most downtrodden persons and not found one. He is such that, he would do hunger-fast and wait for such downtrodden persons as explained in SrI rAmAyaNam ayOdhyA kANdam 59.3 “… ASayA yadhi vA rAma: …” (I was waiting here (banks of gangA) with guhap perumAL thinking that perumAL (SrI rAma) would call him some day). After accepting AzhwAr who said “nIsanEn niRai onRum ilEn“, emperumAn is looking for even more downtrodden persons and since he has not found them, he is just waiting. For one who is protecting, if he gets the protected entity and becomes satisfied immediately, it is a defect [he should wait and care for him instead]. This is explained in “…santhushta: kshathriyas thadhA…” (A brAhmaNa would become lost if he is not satisfied with what he gets. On the other hand, if a kshathriya becomes satisfied with what he gets, he will become lost [kshathriya should constantly strive for more]). The defect in quality is to discriminate between those who surrender.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.3.4 – Isan vAnavarkku

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa-garuda-hill - azhwar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr asks “For emperumAn who has united with me who is very downtrodden, is there anything great in saying ‘he gave himself to nithyasUris who have pristine knowledge’?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

Isan vAnavarkku enban enRAl adhu
thEsamO thiruvEnkataththAnukku
nIsanEn niRai onRum ilEn en kaN
pAsam vaiththa paranjudarch chOdhikkE

Listen

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

vAnavarkku – of nithyaSUris
Isan – controller, leader
enban – will say
enRal – if I say so
nIsanEn – downtrodden (being filled with inauspicious qualities)
niRaivu – completeness (acquired through auspicious qualities)
onRum ilEn – due to having none
en kaN – towards me (who is directly opposite to him being the abode of auspicious qualities only and being opposite of all blemishes)
pAsam – infinite attachment
vaiththa – placed
param sudar – (due to that) being with perfect radiance
sOdhikku – having fully radiant form
thiruvEnkaththAnukku – one who is firmly staying in thirumalai (where his simplicity is revealed)
adhu – that (being the leader of nithyasUris)
thEsamO – thEjas? – Is that anything great?

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

I will say “emperumAn is the controller/leader of nithyasUris”. If I say so, is that anything great? [No. Because ] He has placed his infinite attachment towards me (who is directly opposite to him being the abode of auspicious qualities only and being opposite of all blemishes) who is downtrodden (being filled with inauspicious qualities)  and having no completeness (acquired through auspicious qualities). (Due to that) one who is firmly staying in thirumalai (where his simplicity is revealed) acquired perfect radiance and is having fully radiant form [Blessing me who is downtrodden, brings him so much more glories than blessing nithyasUris who are already pure].

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

  • Isan vAnavarkku enban – I said “He is the controller of nithyasUris”.
  • enRAl – if I said so
  • adhu thEsamO thiruvEnkataththAnukku – For the one who has descended to thirumalai, and standing here manifesting his simplicity, is “being the leader of nithyasUris” something great? I became confused and started glorifying SrIvaikuNtanAthan since that (being the controller of nithyasUris) is great for SrIvaikuNtanAthan and not thiruvEnkatamudaiyAn [he has some other greatness]. For the one who left paramapadham to be identified with this divine hill, who is presenting himself for the forest, monkeys and hunters, giving his presence for nithyasUris is not something admirable. While bringing out the glories of an emperor, he cannot be glorified citing his visits to jail [to supervise etc] [So, SrIvaikuNtanAthan cannot be glorified citing his presence in thirumalai].

When asked “What were you thinking to glorify thiruvEntaththAn as?”, AzhwAr says,

  • Should I not be saying “nIsanEn niRai onRum ilEn enkaN pAsam vaiththa param sudarch chOdhi“? Instead of saying this, should I be saying that [that, he is the controller of nithyasUris]?
  • nIsanEn niRai onRum ilEnAzhwAr is saying that if a form is made with “inferiority and not having any good qualities”, that will be him. nampiLLai beautifully brings out AzhwAr‘s divine emotions through sthOthra rathnam 62nd SlOkam.
    • amaryAdha: nrupaSu: – As a nrupaSu: (animal in the form of human) that would not distinguish between the mother that gave birth and other beings [when it comes to having physical relationship, (some) animals don’t distinguish].  (amaryAdha:) I practiced those activities that were forbidden in SAsthram and became immersed in such activities.
    • kshudhra: – When some one says “you cannot ignore SAsthram maryAdhai (the orders of SAsthram)”, I don’t have the heart to accept that.
    • chalamathi: – If there was some one to advice and even if that advice is understood by the heart at that time, my heart would lose faith in it soon as said in periya thirumozhi 1.1.4 “ninRavA nillA nenju” (heart without firm conviction),
    • asUyA prasavabhU: – I cannot even tolerate the person who advised for my well-being.
    • kruthagna: – For such persons who helped me, instead of being grateful, I caused them suffering.
    • dhurmAnI – Not only I caused them suffering, I also considered myself greater than them.
    • smara paravaSa: – While I considered myself greater than the wise people, I also considered myself subservient to lusty women.
    • vanchanapara: – I would steal from others and bring that to a woman; once a lump sum is accumulated at the woman’s place, I would steal that too.
    • nruSamsa: – Not even feeling bad thinking “I have cheated those who trusted me”.
    • pApishta: – I would repeatedly do this. I would be immersed in sins.
  • nIsanEn niRai onRum ilEnananthAzhwAn would say “Though this SlOkam was blessed by ALavandhAr, I would not dare saying it [since I may accidentally come to think that a tiny little bit of these blemishes may be present in ALavandhAr].
  • nIsanEn niRai onRum ilEn – Two explanations.
    • I only have anAthmaguNams (bodily/inferior qualities) and no AthmaguNams (natural/superior qualities) [so being my lord, adds to his glories of accepting even the most downtrodden] [This explanation focusses on “For thiruvEnkataththAn who is paranjudarchchOdhi who placed his attachment on me who is inferior and has no good qualities – if I said ‘vAnavarkku Isanenban‘ (he is the lord of nithyasUris) – is there anything great in that?”].
    • piLLai thirunaRaiyUr araiyar would say that AzhwAr is explaining this as “It is because of my inferior nature and not having any good qualities, I am saying this [Isan vAnavarkkenban (he is lord of nithyasUris)” [since it is better to be the lord of nithyasUris than me]. [This explanation focusses on “Because I am inferior and have no good qualities, I proclaim him to be the lord of nithyasUris. For thiruvEnkataththAn who is the paranjudarchchOdhi who placed his attachment towards me, is there any glory in me saying that?”].
  • en kaN pAsam vaiththa – One who placed his love towards me. He placed his control over nithyasUris. But he had his attachment towards me.  He united with them to sustain them. He united with me to sustain himself. They are like the first wife (crowned-queen) – who is given priority [in official circles], given some wealth etc., to avoid being blamed if she wears saffron robes and goes for begging. But I am like his dear wife in whom he has placed his heart, body. Alternatively, it is also explained by some as AzhwAr saying that emperumAn triggered my attachment towards him. That is, “enkaN (in me) pAsam (attachment towards him) vaiththa (placed)”.
  • param chudarch chOdhikkE – His bodily radiance shows that he did not unite with me without real interest in his heart just to convince others, he engaged with me with all his heart. He was shining. After uniting with me, he acquired new radiance. He stood shining like he would after uniting with SrI mahAlakshmi.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.3.3 – aNNal mAyan

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – When asked “Would he give us this abundant experience of him?”, AzhwAr replies – Isn’t bhagavAn the most merciful in giving his perfect beauty and countless auspicious qualities for the enjoyment of countless exalted personalities? Hence, he would let us also enjoy him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Such emperumAn who has distinguished forms, qualities etc is served by nithyasUris (eternally free souls of paramapadham)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. When asked “Would we only have the desire to serve him like this? Would he himself bestow us this abundance of joy in experiencing him?”, AzhwAr replies “When he is giving himself to those who are desireless [since nithyasUris’ desires are already fulfilled, they are not particularly desirous of anything specific], why would he not give himself to us who are desirous [to achieve him]?” .

pAsuram

aNNal mAyan aNi koL sendhAmaraik
kaNNan sengani vAyk karumANikkam
theNNiRaich chunai nIrth thiruvEnkataththu
eNNil thol pugazh vAnavar IsanE

Listen

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

aNNal – manifesting his supremacy in his divine form
mAyan – having amazing qualities (matching such supremacy)
aNi – the beauty (which reveals such wealth/control)
koL – having
sem thAmaraik kaNNan – being puNdarikAksha (reddish lotus like eyes)

(to comfort those who are won over by such sight)
sem – reddish
kani – fruit like
vAy – having lips

(to bestow experience for those who are caught by these beautiful divine parts)
karu mANikkam – having a radiant form which shines like blackish blue gem stone
theL – with pristine shine (like his own complexion)
niRam (niRai) – having complexion
sunai nIr – having water in ponds
thiruvEnkataththu – due to standing in thirumalai
eNNil – countless
thol – natural
pugazh – having auspicious qualities
vAnavar – of the nithyasUris (who came there to enjoy such qualities)
Isan – is the lord (having greatness of giving them joy)

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

emperumAn is manifesting his supremacy in his divine form, having amazing qualities (matching such supremacy) and the beauty (which reveals such wealth/control), being puNdarikAksha, having reddish fruit like lips (to comfort those who are won over by such sight), having a radiant form which shines like blackish blue gem stone (to bestow experience for those who are caught by these beautiful divine parts). Due to standing in thirumalai that is having water with pristine shine (like his own complexion) in the ponds, such emperumAn, is having countless naturally auspicious qualities and is the lord (having greatness of giving joy to nithyasUris) of the nithyasUris (who came there to enjoy such qualities), ,

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

  • aNNal – aNNal means leader of kurinji (hill/mountains) region. It also means sarvaswAmi – lord of all.
  • mAyan – Amazing person due to having beauty, simplicity etc.

When asked “Identify an ammAnpodi (powder that will mesmerize others) in him”, AzhwAr says,

  • aNi koL sem thAmaraik kaNNan – His eyes are such that “For one who has such beautiful eyes, no need for any other makeup or decoration”. It is an ornament by itself, and can somehow (not perfectly) be explained by a lotus with broadness/full blossom, freshness, coolness and fragrance – having such beautiful eyes. AzhwAr is talking about the eyes that establish the initial contact [with those who are liked by him].
  • sem kani vAy – His smile will imprison even those who escape his glance. AzhwAr was also won over by his gentle smile only.
  • karu mANikkamAzhwAr is talking about his physical beauty that will deeply immerse those who are caught by his smile, in him.
  • theL niRaich chunai nIrth thiruvEnkatam – In thirumalai which has ponds that have abundance of pristine water. For AzhwAr, not just emperumAn‘s form, even thirumalai itself is soothing. For him, “aNikoL sendhAmaraik kaNNan” (one with beautiful reddish lotus like eyes), “senganivAy” (beautiful reddish lips), “karumANikkam” (blackish blue gem like physical form) and “theNNiRaich chunainIr” (ponds with pristine, abundant water) are all the same. Because, all of these are seen in thirumalai.
  • eNNil thol pugazh – One who is having countless and natural qualities as said in mathsya purANam 20 “yathA rathnAni jaladhE: asankyEyAni puthraka! …” (Oh child! like how the ocean contains countless gems and precious stones, bhagavAn has countless auspicious qualities).
  • vAnavar IsanE – One who sustains the nithyasUris by giving his joyful experience of his auspicious qualities. AzhwAr explains that emperumAn would give his joyful experience to those nithyasUris who are always attached to him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi Prabandham – 19

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emperumanar-vanamamalai

Introduction

In the previous pAsruam maNavALa mAmunigaL requested SrI rAmAnuja to show light to him who is suffering in the eternal darkness and ignorance of this materialistic world. In this pAsuram, he goes ahead and says that he is being controlled by his body and so he goes in the direction that his body pulls. maNavALa mAmunigaL says that this action of his would only cast a bad image on his father SrI rAmAnuja.

pAsuram

allum pagalum yAn Akkai vazhi uzhanRu
sellumadhu un thEsukku thIngu anRO?
nallArgaL than thanayar nIsarkku Atcheyya sagipparO
endhai ethirAsA isai

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Word-by-Word Meanings

endhai ethirAsA – Oh my father! yathrirAra! The leader of sanyAsis
isai – only you should take action on this.
yAn – I,
allum pagalum –  both in the night as well as day
Akkai vazhi uzhanRu – go in the direction that my body pulls, thereby literally being a servant to my master (my body)
sellumadhu – The way that I go in the aforementioned path that I follow
thIngu anRO? – does it not cast a bad image on you
un thEsukku – and you glories?
nallArgaL – Great souls, who lead from the front in the matters concerning brahmam,
than thanayar – (when it comes to) their son
nIsarkku Atcheyya sagipparO – will they tolerate (their sons) performing lowly acts to low people?

Simple Translation

maNavALa mAmunigaL tells SrI rAmAnuja about the way in which he leads his life. maNavALa mAmunigaL says that he is being controlled by his body and he just blindly goes behind whatever direction it pulls him day in and day out. maNavALa mAmunigaL tells SrI rAmAnuja, “Hey my father! What I am doing is extremely low act. If you do not stop this, will it not cast a bad image on you, as you are my father and me, your son is going in the ways that is not prescribed? If great mahAthmAs and great souls who are the pioneers in research matters containing brahmam  (the supreme being Sriman nArAyaNan), if they see their sons go astray, will they tolerate it? Will they not quickly turn their attention towards them and revive them?

Explanation

In the first half of this pAsuram, maNavALa mAmunigaL described how he spends his life. Ideally, maNavALa mAmunigaL should have been spending his life by chanting the names of Sri rAmAnuja, as expounded by the phrase “un nAmamellAm enRannAvinuLLE allum pagalum amarum padi nalga (irAmAnusa nURRandhAdhi thaniyan). maNavALa mAmunigaL says that he had the golden time where he could have ideally chanted the glorious names of SrI rAmAnuja day in and day out. On the contrary, during those times, maNavALa mAmunigaL says that his spent his life according to the phrase “annAL nI thandha Akkai vazhi uzhalvEn (thiruvAimozhi 3.2.1). The meaning of the phrase is that a person spends his life as dictated by the body that was originally bestowed upon him by SrIman nArAyaNan, to lead a pious life. This body was given to perform acts prescribed in the scriptures towards SrIman nArAyaNan. It is not to indulge in materialistic ways. If it does, then the bad image will be cast only upon the one who gave the body in the first place, that is sriman nArAyaNan. This was the purport of periyAzhvAr’s pAsuram in his “unakkup pani seydhirukkum thavam udayEn inippOi oruvan thanakkup paNindhu kadaithalai niRka nin sAyai azhivu kaNdAi” (periyAzhvAr thirumozhi 5.3.3). maNavALa mAmunigaL asks the same question as periyAzhvar, but the only difference is that while periyAzhvAr asked SrIman nArAyaNan, maNavALa mAmunigaL asks SrI rAmAnuja that would it not cast a bad image upon him, his father? maNavALa mAmunigaL justifies his statement by giving an analogy. There are very knowledgeable people who indulge spend their life in thinking of the ulterior path and motive in SrIman nArAyaNan. If, for some reason, their sons go astray and lead a treacherous life, will their fathers approve it? Will they accept their sons’ low condescending acts performed towards inferior people? They would never approve of it. maNavALa mAmunigaL tells his father SrI rAmAnuja, “Hey my father!! The leader of sanyAsIs. You yourself had mentioned of this fact and case in hand. Hence, I request you to take me into your fold, take services from me and protect this soul. Only you can do it”.

adiyEn santhAna rAmAnuja dAsan

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rAmAnusa nURRanthAdhi – 39

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Introduction (given by maNavALa mAmunigaL)

After seeing no response to his question, amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, with love he looks at his divine mind and says that there would not be anyone else who could provide the protections (rakshai) that emperumAnAr provides for us.

Introduction (given by piLLailOkam jIyar)

After seeing no response to his question from emperumAnAr even after asking straight to him as ‘uraiyAy indha nuN poruLE´ (in the previous pAsuram), amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, he wanted to share that with any devotee nearby, but as he had talked to them about the auspicious qualities of emperumAnAr, they were all immersed in those thoughts and were ecstatic and not able to hear him; so he addresses his divine mind: for us who were deeply involved in inappropriate matters of relatives, house, land, etc., and were being very lowly – emperumAnAr removed the illiteracy which is the cause of sorrows, and gave us knowledge with which we could understand his eternal unlimited auspicious qualities – is it even possible for others to match such protecting ways of emperumAnAr, asks amudhanAr to his mind.

poruLum pudhalvarum bhUmiyum poonkuzhalArum enRE
maruL koNdu iLaikkum namakku nenjE – maRRuLAr tharamO
iruL koNda venthuyar mARRith thanneeril perum pugazhE
theruLum theruL thandhu irAmAnusan seyyum sEmangaLE        – 39

Listen

Word by word meaning (given by maNavALa mAmunigaL)

poruLum – Material things/ wealth
pudhalvarum – sons,
bhUmiyum –  land,
pUnkuzhalArum enRE – wife, etc., – and wishing for only these,
maruL koNdu –  we had lost our sensibility;
iLaikkum namakku – for us who are sunken in that way,
vem thuyar mARRi – he removed the cruel sorrows
iruL koNda – created due to lack of knowledge;
theruL thandhu – and gave the knowledge
theruLum – for us to know
than – his
eeRil – eternal
perum – infinite
pugazhE – auspicious qualities;
irAmAnusan seyyum sEmangaL  – (such) protections that emperumAnAr gives,
nenjE – Oh mind!
maRRuLAr tharamO­ – would others be any match to be able to do that?

vyAkyAnam

Starting with poruLum pudhalvarumnenjEin the previous pAsurams as he was talking to the devotees nearby about the fulfillment he got because of emperumAnAr’s kindness, and about the greatness of emperumAnAr’s auspicious qualities, they became ecstatic and immersed in it, and did not even reply to anything; so amudhanAr addresses his mind and talks about all the benefits he obtained.

poruLumThose which are means for getting many benefits, being helpful in happily living with their people, that is, all the things like wealth, jewels, things, carrying carriages, and all such things;

pudhalvarumAs said in ‘puthrOthpaththi vinASAbhyAm naparam sukha dhu:khayO:’ (~ there is no joy greater than having a son, and no sorrow worse then losing a son), the son who is seen as the ultimate and unlimited happiness, being a support when invalid, during old age, etc., and as said in ‘punnAmnOnarakAth thrAyEth’ (saves from going to the hell called ‘puth’) being helpful in getting the better other-world;

bhUmiyumunlike the things of fluctuating nature, since it would be well set in one place, the land which one could live in with sons and grandsons;

pUnkuzhalArum  – she who is having ties of hair that is decorated with fragrant flowers, and good wife as celebrated in ‘bhAryAsamOnAsthi Sareera thOshaNE’ (there is no one better than a wife in helping nurture and save our body),

enRE maruL koNdu iLaikkum – As said in ‘kshEthrANi mithrANi dhanAni nAtha puthrAScha dhArA: paSavO gruhANi | thvath pAdha padhma pravaNAth vruththEr bhavanthi sarvE prathikUla rUpA:’, (~ Land, friends, wealth, husband, sons, wife, cows, etc., houses, etc., would be felt in the form of hurdles if getting increased devotion towards your divine feet) forgetting such ills of these matters, imagining the aforementioned to be the life-support, nourishment, and enrichment, got stuck in lack of knowledge and was sunken;  it is as said in ‘thAyE thandhai enRum thAramE kiLai makkaL enRum nOyE pattu ozhindhEn [periya thirumozhi – 1.9.1]’ (I got downtrodden thinking only about mother father wife relatives children and such bodily related ones at all times), and in ‘puthra dhAra gruha kshEthra mrugathrushNAmbu pushkalE | kruthyAkruthya vivEkAntham pariprAnthamithasthatha:’ [SrI dhEvarAja ashtakam] (~ sons, wife, house, land are all like mirage (which we still see everyday and believe to be true), blind to what should be done and not done, and lose the way of knowledge).

iruL koNda venthuyar mARRi – As said in ‘avivEka ganAntha dhingmukE bahudhA santhatha dhu:kha varshiNi | bhagavan bhavadhurdhinE padha skalitham’ (~ without being able to discern, without knowing the direction to go in and be sad, Oh emperumAn! I have lost the way),  he removed without trace the cruel sorrows caused by lack of knowledge);

thanneeril perum pugazh his countless and unlimited natural auspicious qualities that come rushing without any limit;

theruLum theruL thandhu he gave clear knowledge to know such qualities of yours;

irAmAnusan seyyum sEmangaLE – in such ways emperumAnAr divines his protections (upon us);

ramanuja showing paramapadhamemperumAnAr’s protection

Like said in ‘aRiyAdhana aRiviththa aththA [thiruvAimozhi – 2.3.2]’ (Oh one who has the natural relationship to help the AthmAs, you taught me like an AchAryan, about the true matters and so helped me in innumerable ways), he is being grateful and divines this towards emperumAnAr, services towards whom is the ultimate state to be reached.

maRRuLAr tharamOgoing as a messenger tying notice in his neck, serving as a charioteer, giving SrI bhagavath gIthA of eighteen chapters, saying ‘sarva pApEbhyO mOkshayishyAmi’, and ‘abhayam sarva bhUthEbyO dhadhAm yEthath vratham mama’, even after he struggled in many such ways, sarvESvaran could not protect/uplift even one person.

As said ‘nArAyaNE mahathi lOkagurAvadhanthE gO mAnusha SriyamavApasanAthaneem thAm | rAmAnujE buvimithE sakalOpijanthus samsara dhivyapadhayOr nahivEththibhEdham’ (~ all the beings born did not see difference between this world and the other (because it became easy to reach SrIvaikuNtam) after the incarnation of emperumAnAr), Oh mind, do you see that the countless help by emperumAnAr is beyond words?

As said in ‘thennarangar thamakkAmO dhEviyargatkAmO, sEnaiyarkOn mudhalAna sUriyargatkAmO, manniya seer mARan aruL mAri thanakkAmO, maRRumuLLA dhEsikargaL thangaLukkum AmO, ennudaiya pizhai poRukka yAvarukku mudiyum ethirAsA unakkanRi yAn oruvarkku AgEn [Arththi prabandham – 26] (Oh emperumAnAr! None has got the ability to tolerate my mistakes (and help me) except you!), thus jeeyar also divined the same meaning!

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

enRE – Without the thought that there could be other goals/benefits, we were immersed in worldly things thinking that these were the only goals/benefits to attain. {Translator’s note: As said in ‘izhandhOm engiRa izhavum inRikkE samsAramAgira perum kadalilE vizhundhu nOvu pada [mumukshuppadi – 5]’ (~ even without realizing about what they are missing regarding emperumAn, samsAris are immersed in the ocean of worldly matters and suffering…) }

maruLThinking what is not the true goal as the goal to attain.  If one is interested in worldly things then it would affect their love towards emperumAn. We can see that the affection towards sons would hinder the gaining of knowledge of what the saints have taught; land/house/women would attract us towards themselves and that would prevent us from going towards emperumAn, is also seen in this world;

iLaiththusuffering; or, diminished knowledge;

maRRULAr tharamO – It is not possible for anyone to do what emperumAnAr can do as our protector.

iruL koNda venthuyariruL -> darkness -lack of true knowledge; since it is dark it would not be possible to know the way to escape and so one would have to go through the suffering, so he is calling it as ‘venthuyar’.

perum pugazh – Quality of greatness is that it would not let us enjoy some other auspicious quality, or to enjoy someone else including emperumAn.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 3.3.2 – endhai thandhai

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Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa-served-by-all

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – When asked “Is going to paramapadham and serving emperumAn there not the ultimate goal for all?”, AzhwAr replies “thiruvEnkatamudaiyAn has endless beauty, simplicity etc and is desired even by nithyasUris due to this, made me his confidential servitor. This being the case, I want to perform all services to him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the distinguished qualities and forms of such master who is greater than all.

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

endhai thandhai thandhai thandhai thandhaikku
mundhai vAnavar vAnavar kOnodum
sindhupU magizhum thiruvEnkataththu
andhamil pugazhk kAr ezhil aNNalE

Listen

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

endhai thandhai thandhai thandhai thandhaikkum mundhai – one who is having the primary relationship with us in our ancestral chain
vAnavar – nithyasUris
vAnavar kOnodum – along with (their leader) sEnai mudhaliyAr (vishvaksEnar)
sindhu – spread out
pU – flowers
magizhum – blossom (due to the connection with the hill)
thiruvEnkataththu – due to residing in thirumalA
andham – antha – end
il – not having
pugazh – having qualities
kAr – dark
ezhil – having beautiful form
aNNal – sarvAdhika (greater than all)

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

emperumAn is the primary relative in our ancestral chain; he is worshipped by the nithyasUris along with (their leader) sEnai mudhaliyAr (vishvaksEnar) by spreading flowers that blossom (due to the connection with the hill); due to sarvAdhika (greater than all) residing in thirumalA, he has endless auspicious qualities and dark beautiful form.

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

  • endhai … – Just like while establishing svasvarUpam (nature of self), AzhwAr says as in thiruvAimozhi 3.7.10 “adiyAr adiyAr tham adiyAr adiyAr thamakku adiyAr adiyOngaL” (servant of servant of servant of …. of bhagavAn), he started from bhagavAn and ended with himself, while establishing parasvarUpam (bhagavAn’s nature) he starts from himself and goes all the way up to him. It is explained in SvEthASvathara upanishath “thamISwarANAm paramam mahESvaram” (supreme lord of all lords).
  • vAnavar … – vAnavar – nithyasUris, vAnavarkOn – SrI sEnApathi AzhwAn (vishwaksEnar). Along with him, they bring spiritual flowers and wonder “bhagavAn who is unreachable even for us, now is manifesting himself for this forest, monkeys etc – How simple he is?” and become weak [due to overwhelming emotions] meditating upon such qualities, would spread the flowers in a disorderly manner [sindhu – drop]. Just like AthmAs who become liberated and reach paramapadham would become overwhelmed by bhagavAn’s supremacy there, nithyasUris who come here become overwhelmed by his simplicity. His supremacy is to be enjoyed in that (spiritual) realm; his simplicity is to be enjoyed in this (material) realm.
  • sindhu pU magizhum – Due to the divine nature of thiruvEnkatam hill, the flower would look more blossomed after falling into the ground than while they were in the branch [usually, flowers remain fresh when they are in the tree/plant].
  • andhamil pugazh – Looks like in SrIvaikuNtam there is an end to bhagavAn‘s qualities. Since he himself is having a spiritual form, and is prepared for those who approach him with suitable [spiritual] senses, perhaps his glories are limited; but here since he manifests himself for the sake of yALi (a huge lion-headed animal with a trunk like elephant), lion, precious stones, pearls, flower bearing trees etc., there is no end to his glories. Thus, it is as said in SrIvishNu purANam 6.5.84 “samasthakalyANaguNAthmakO’sau” (bhagavAn is the one who naturally has all auspicious qualities).
  • kAr ezhil – dark physical beauty – His beauty is such that, even if devoid of any good qualities, we cannot leave him.
  • aNNal – Even if there is no beauty, the relationship is binding. AzhwAr says “nithyasUris along with vishwaksEnar worship the resident of thiruvEnkatam who is the dark, beautiful bhagavAn with unlimited glories – he is the primary personality in my clan; So, I should perform all kainkaryams to him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi Prabandham – 18

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

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Introduction

SrI rAmAnuja had assured maNavALa mAmunigaL of fulfilling his wish of reaching paramapadham. However, maNavALa mAmunigaL is not ready to wait it out till when it is the appropriate time as shown in the phrase “avan aruL perum aLavAvinillAdhu (thiruvAimozhi 9.9.6)”. maNavALa mAmunigaL is experiencing the pain that nammAzhvAr suffered in his “UrellAm thunji” (thiruvAimozhi (5.3). maNavALa mAmunigaL adds that he is doomed in the eternal darkness caused ignorance that is caused by this materialistic world. In order for this darkness to be obliterated , maNavALa mAmunigaL asks the sun called SrI rAmAnuja as to when will it eventually dawn upon him?

pAsuram 18

enRu vidivadhu enakku endhAi ethirAsA!
onRum aRiginRilEn uraiyAi
kunRAmal ippadiyE indha uyirkku enRum irulE viLaikkum
ippavamAm nInda iravu
 

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Word-by-Word Meanings

endhAi – Oh! My beloved father!!!
ethirAsA! – yathirAja (the leader of sanyAsis)
indha uyirkku – The soul is (immersed) in
ippavamAm – this materialistic world
irulE viLaikkum – that is the source of darkness and ignorance
ippadiyE – It (soul) continues to be in this state
enRum – forever
kunRAmal – without showing any signs of light
nInda iravu – (This is similar to a) very long night that ceases to dawn
uraiyAi – (Oh!!! emperumAnArE!!! Please tell me
enRu – when
vidivadhu enakku – will it dawn for me?
onRum aRiginRilEn – I have no clue about anything in this regard.

Simple Translation

In this pAsuram, maNavALa mAmunigaL tells SrI rAmAnuja that he is completely clueless about when would he see the light at the end of the tunnel. The soul is being engulfed by darkness forever. There seems to be no imminent light that would eradicate the ignorance of the soul that is caused by inherent dark nature of this materialistic world. maNavALa mAmunigaL pleads for help to his father SrI rAmAnuja by declaring his despondency about when would it eventually dawn for him.

Explanation

maNavALa mAmunigaL says, “Oh my beloved father SrI rAmAnuja!!! The leader of sanyAsis! My soul does not show any signs of improvement. It seems to have been engulfed in eternal darkness.  This darkness is caused by the inherent ignorance that is associated with this world that has not an iota of brightness in it. It is because of this association with this dark world that my soul is suffering from time immemorial. This long night of samsAram (worldly pain) is described as “avivEkha ganAnantha dhingmukhE (sthOthra rathnam 49).  I am lost in this dark night called “samsAram” that never seems to be over and I do not see light anytime soon. I am a person who does not have any clue on what is the right direction and have been wandering randomly as per the phrase “padha skalitham (sthOthra rathnam 49)”.  When will the good fortune of receiving your glance, occur to me? I am one, who is verily characterized by ignorance having no idea when and how it will dawn upon me? Hey SrI rAmAnuja! You are all knowing as they say in “nikhila kumathi mAyA sarvarI bAlasUrya: (yathirAja sapthathi 28)”. You are sun and thus only you can get rid of this darkness that engulfs me as described in the phrase “suprabhAthathya rajanI (SrIvishNu purANam)”.

adiyEn santhAna rAmAnuja dAsan

archived in http://divyaprabandham.koyil.org

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