Daily Archives: September 9, 2016

thiruvAimozhi – 3.5.10 – karumamum

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “Giving up the foolishness of being indifferent when hearing bhagavAn’s qualities, all of you meditate upon his qualities, being blissful, giving up shyness and pride, come and glorify him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently; previously AzhwAr said that the great devotion of upAsakas (bhakthi yOgis) in the matter of bhagavAn who has distinguished forms, even those who had not engaged in such great devotion, should obediently follow the upAsakas; here – he is telling those ananya sAdhana (who pursue emperumAn only as means) and ananya prayOjana (who consider emperumAn only as goal) to be blissfully engaged in great devotion and emotionally charged [vAdhi kEsari azhagiya maNavALa jIyar differs from other commentators in this pAsuram].

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. Previously, AzhwAr condemned kEvalar [those who are focussed in kaivalya or self-enjoyment]; here – he says “Being ananya prayOjana, you meditate upon his qualities and be emotionally charged; this is your goal”.

pAsuram

karumamum karuma palanum Agiya kAraNan thannaith
thirumaNi vaNNanaich chengaN mAlinaith thEva pirAnai
orumai manaththinuL vaiththuLLam kuzhaindhezhundhAdi
perumiayu(m) nANum thavirndhu pidhaRRumin pEdhaimai thIrndhE

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

karumamum – karma (in the form of sAdhana (means))
karuma palanum – the fruits of such karma
Agiya kAraNan thannai – being the cause of all of them which occur according to his will
thiru – beautiful (for those who pursue him as the means and goal)
maNi – like a mANikkam (precious stone)
vaNNanan – having form (which is SubhASrayam (auspicious refuge))

(to bless them fully,)
sem – reddish
kaN – eyes
mAlinai – having vAthsalyam (motherly affection)
dhEvapirAnai – enjoyable for them as enjoyed by nithyasUris
orumai – singular (so there is no difference between means and goal)
manaththinuL – in the heart/mind
vaiththu – placing
uLLam kuzhaindhu – having melted heart (for these two aspects of emperumAn)
ezhundhu – rise
Adi – dance
perumaiyum – pride (which leads to arrogance)
nANum – shyness (which is the cause for such pride, which makes one think “why should I dance in front of other humans?”)
thavirndhu – giving up
pEdhaimai – foolishness (of considering such emotional reaction to be inferior)
pidhaRRumin – chant (his groups of qualities) in a disorderly manner

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

emperumAn is the cause of all the karma (in the form of sAdhana (means)) and the fruits of such karma, which occur according to his will; he is having a beautiful (for those who pursue him as the means and goal) mANikkam (precious stone) like form (which is SubhASrayam (auspicious refuge)); (to bless them fully) he is having reddish eyes and vAthsalyam (motherly affection); he is enjoyable for them as enjoyed by nithyasUris; [all of you should] be placing such emperumAn in the heart/mind in a singular manner, having melted heart (for these two aspects of emperumAn), should rise and dance giving up pride (which leads to arrogance), shyness (which is the cause for such pride, which makes one think “why should I dance in front of other humans?”) and foolishness (of considering such emotional reaction to be inferior) and chant (his groups of qualities) in a disorderly manner.

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

  • karumamum … – being the controller for karma in the form of puNya (virtue) and pApa (sin) and the results of such karma. Though there is karma, there must be someone who performs such karma. Being the one who performs karma. Being the controller through the one who performs work.
  • karuma palanum Agiya – Though one performs karma, unless some one bestows the results, those karma are useless, since the karma themselves are achith (insentient). Being the one who gives the result [karma itself is not knowledgeable to give the result, bhagavAn is the one who gives the result, seeing the performance of karma].
  • kAraNan thannai – A karthA [controller, in this context] is required to engage AthmAs into puNya (virtuous acts), to eliminate the pApa (sins) and to bestow the results; being the controller of all of that.
  • thiru maNi vaNNanai – For an upAsaka (one who engages in meditation/worship), a vigraha (form) is explained as SubhASrayam (auspicious refuge). One who is the having the divine form which is the object of such meditation. thiru – kAnthi (radiance). One who is having an invigorating form which has abundant radiance.
  • sem kaN mAlinai – Having divine eyes which showcase his motherly affection. puNdarikAkshathvam (lotus eyes) is a distinguished identity for the supreme cause (bhagavAn).
  • dhEva pirAnai – He became my saviour, by making me enjoy the beauty of his divine form and divine eyes, as the nithyasUris would enjoy them.
  • orumai manaththinuL vaiththu – Instead of placing bhagavAn in the heart to achieve something else, placing him in the heart simply to have him there as the result. From this, we can understand that AzhwAr condemned prayOjanAntharaparar (one who seeks out other benefits [specifically kaivalya nishtars who meditated upon bhagavAn, yet wanted only self-enjoyment in the end]).
  • uLLam … – Having placed bhagavAn in the heart in this manner as an ananyaprayOjanar (one who is exclusively focussed on bhagavAn), the heart melts, unable to stand still; dance with that melted heart, giving up 1) superiority complex which is a result pride which makes one think “Is it fit for us to show our emotions when we hear about bhagavAn?”, 2) shyness of thinking “How can we show our emotions in public?” and 3) foolishness of thinking “Should we not control our emotions in all situations and not show them in front of others?”, and praise him in a disorderly manner. AzhwAr says “this is the true goal”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 13 – eRiyu nIr veRi koL vElai

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srirangam

avathArikai (Introduction)

Despite AzhwAr telling the samsAris many beneficial words, they were not in a position to receive such advice. Not considering their lowliness (since they were not listening to good words), he thinks of their sorrowful state and tells himself “even though they do not realise that their svarUpam (basic nature) is to serve only emperumAn, if they say once, without any restraint, ‘thiruvarangam’, this hell-like samsAram will disappear and grass will grow where it once was”.

Let us enjoy the pAsuram and its meanings now

எறியும் நீர் வெறிகொள் வேலை மாநிலத்து உயிர்கள் எல்லாம்
வெறி கொள் பூந்துளவ மாலை விண்ணவர் கோனை யேத்த
அறிவிலா மனிசர் எல்லாம் அரங்கம் என்று அழைப்பராகில்
பொறியில் வாழ் நரகம் எல்லாம் புல் எழுந்து ஒழியும் அன்றே.

eRiyum nIr veRikoL vElai mAnilaththu uyirgaL ellAm
veRi koL pUnthuLaba mAlai viNNavar kOnai Eththa
aRivilA manisar ellAm arangam enRu azhaippar Agil
poRiyil vAzh naragam ellAm pul ezhundhu ozhiyum anRE

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Word by word meaning

eRiyum nIr – water with lapping waves
veRikoL – (from the meat) having bad odour
vElai – surrounded by ocean
mAnilaththu uyirgaL ellam – all the chEthanars (sentient entities) on this huge mass of land called earth
veRi koL – having sweet fragrance
pUm – beautiful
thuLaba mAlai –adorning thuLasi (basil) garland
viNNavar kOnai – the lord of nithyasUris [SrivaikuNtanAthan]
Eththa – (are meant to) only worship
aRivu ilA manisar ellAm – these men without any knowledge
arangam enRu azhaippar Agil – if they say “thiruvarangam” [SrIrangam]
poRiyil vAzh – living, controlled by the senses
naragam ellAm – this entire world, which is like narakam (hell)
pul ezhundhu –  sprouting grass
ozhiyum anRE – will it not go waste?

vyAkhyAnam

eRiyum nIr veRi koL vElai mAnilaththu uyirgaL ellam – all the creatures living on this huge earth, surrounded by oceans with lapping waves and smell of fish. AzhwAr has used the term “eRiyum nIr” which means that these chEthanars (sentient beings) who are qualified to live comfortably in the expansive paramapadham (SrIvaikuNtam) are living like crowded jackal caught in flood (periya thirumozhi 11.8.5 “veLLaththidaippatta nariyinam pOlE” – like a pack of jackals caught in flood).  “veRi koL vElai” – he says that instead of being in SrIvaikuNtam enjoying the sweet fragrance of thuLasi [which he brings in the next line] these chEthanars are on earth, being the target of foul smelling ocean. “mAnilam” – earth with an expanse of 50 crore yOjana [one yOjana is 10 miles or 16 kilometers][ a word of caution here – the term earth (bhUmi) as our pUrvAchAryas say should not be mistaken for this earth that we live. It encompasses all the 14 worlds (athala, suthala, pAthAla etc comprising 7 worlds below the earth that we are familiar with and bhU:, bhuva:, suva: etc comprising 7 worlds from earth upwards. The entire distance between these 14 worlds is 50 crore yOjana]. “uyirgaL” – if the connection with these dhEham (body) is removed, the AthmA is qualified to be like SrI kousthubam (the radiant garland adorning emperumAn’s chest); instead he is remaining here like a wastrel, feels the AzhwAr. “ellAm” – includes the independent-minded celestial people (dhEvas) and their citizens, the human race on earth.

veRikoL puNthuLabamAlai viNnavar kOnai Eththa –  It is not only nithyasUris who, looking at emperumAn adorned with sweet smelling and beautiful thuLasi garland, worship him. Even samsAris are meant to worship him. sumithrA tells lakshmaNa prior to his departure for forest with Sri rAma and sIthAp pirAtti “srushtasthvam vanavAsAya svanurakthas suhrujjanE I rAmE pramAdham mA kArshI: puthra! bhrAthari gachchathi II” – lakshmaNa! You were created for dwelling in the forest. You are having deep affection for SrI rAma who loves you dearly. My son, when SrI rAma walks ahead, do not make the mistake (of admiring and engaging with his gait and losing sight of those who would harm him).  Just as lakshmANa was created only to serve SrI rAma, the samsAris were created only to serve and worship emperumAn.

“People with knowledge [such as nithyasUris] were meant to get this sort of fortune in worshipping emperumAn and caring for him. Can samsAris, with low level of knowledge get this?” doubts AzhwAr and responds to this in the next words…

aRivilA manisar ellAm arangam enRu azhaipparAgil – despite being born in the human race where they are supposed to be with the knowledge of discriminating [between good and bad, high and low, dos’ and don’ts’ etc], and even if they do not have any knowledge, and any involvement with thiruvarangam because of lack of that knowledge, it is enough if they merely say “thiruvarangam”. Usage of the word “Agil” (if) denotes that many of the samsAris with high degree of pApa (sins) could not say even this.

poRiyil vAzh naragam – those living in leelA vibhUthi (materialistic realm), enslaved by their senses. “poRi” – in the meaning of trap, this indicates that the senses, in all situations, would trap samsAris so that they cannot escape in any way. “naragam” – to those without knowledge, yama lOkam (the dwelling place of yama) is narakam (hell). But for those with knowledge, samsAram itsel f is hell. samsAram makes samsAris believe that living a life on it is the greatest thing and does not allow them to think of paramapadham (SrIvaikuNtam).  nammAzhwAr says in thiruvAimozhi  8.1.9 “nanRum anjuvan naragam nAn adaidhal” – I am scared that I will lose my SEshathva gyAnam (knowledge that I am your servitor) if I stay in this samsAram called narakam.

ellAm pul undhu ozhiyum anRE – if all the samsAris leave samsAram and reach paramapadham, the leelA vibhUthi will lose its fields of samsAris and become arid.

We shall now move to the 14th pAsuram.

adiyEn krishNa ramanuja dasan

archived in http://divyaprabandham.koyil.org

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