Daily Archives: September 13, 2016

thiruvAimozhi – 3.6.1 – seyya thAmarai

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

Full series >> Third Centum >> Sixth decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – Looking at emperumAn who is having the qualities of being the creator etc of universe, highlighting his puNdarIkAkshathvam (having lotus eyes) etc, explains the nature of the personality who is to be surrendered.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr says apyaya (deluge) followed by srushti (creation) is under bhagavAn‘s control.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. Is he not talking about saulabhyam (simplicity)? Why is he talking about parathvam (supremacy)? – When the supreme lord who is greater than everyone, minimizes his stature [voluntarily], it counts as a [auspicious] quality. If a simpleton is in an inferior position, it is natural [there is nothing great about it].

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

See nanjIyar‘s introduction.

pAsuram

seyya thAmaraik kaNNanAy ulagEzhum uNda avan kaNdIr
vaiyam vAnam manisar dheyvam maRRum maRRum maRRum muRRumAych
cheyya sUzh sudar gyAnamAy veLippattivai padaiththAn pinnum
moykoL sOdhiyOdAyinAn oru mUvar Agiya mUrththiyE

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

seyya – reddish (revealing the wealth/control of bhagavAn due to his being greater than all)
thAmarai – like a lotus
kaNNanAy – having beautiful eyes
(at the time of deluge, as said in brahma sUthram 1.2.9 “aththA charAchara grahaNAth” (lord consumed all movable/immovable objects during praLayam))
ulagEzhum – all worlds
uNda – drew them inside him
avan kaNdIr – he is
oru – distinguished
mUvar Agiya – having the three forms of brahmA, vishNu and Siva
vaiyam – earth
vAnam – upper regions
(residents of such places)
manisar – humans
dheyvam – celestial beings
maRRum – animals
maRRum – plants
maRRum – five great elements [earth, water, fire, air, ether]
muRRum – mahath etc (which are primary elements of creation)
Ay – being the raw material to create [them]
seyya – (since amOgha (unerring)) being honest
sUzh – to surround (all created objects)
sudar – radiant
gyAnamAy – being embodiment of knowledge in the form of sankalpam (divine will/vow)
veLip pattu – appearing with inclination to create
ivai – all these aforementioned objects
padaiththAn – (being the nimiththa (instrumental cause)) created
pinnum – further
moy koL – abundant
sOdhiyOdu – with divine radiance
AyinAn – remained with

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

emperumAn has lotus-like reddish beautiful eyes; at the time of deluge he drew all worlds inside him. After the deluge at the time of re-creating, he, with distinguished three forms of brahmA, vishNu and Siva, with himself as raw material, created earth and the upper regions, as well as residents of such places such as humans, celestial beings, animals and plants, five great elements [earth, water, fire, air, ether] and mahath etc (which are primary elements of creation). Being honest, he surrounded [permeated] all created objects; being embodiment of radiant knowledge in the form of sankalpam, appearing with inclination to create all these aforementioned objects, he created them. Further, he remained with abundant divine radiance.

mUvar (three personalities) can also indicate brahmA, rudhra and indhra.

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

  • seyya thAmaraik kaNNanAy – As said in Sruthi (vEdham) and smrithi – chAndhOgya upanishath 1.6 “thasya yathA kapyAsam puNdarIkam EvamakshiNI” (The two divine eyes of SrIman nArAyaNan who is parabrahamam, resemble a lotus flower that was blossomed by morning sun’s rays) and SrI vishNu dharmam 22 “yagyESO yagyapurusha: puNdarIkAksha samgitha:” (being the lord of sacrifices, being yagya personified, having the name of puNdarIkAksha), one who is having divine eyes which resemble fresh lotus flower which just blossomed.
  • ulagEzhum … – Like the lotus eyes for beauty [which is distinct and special], praLaya Apathsakathvam (protecting during deluge) is [the highlight] in [his] qualities.
  • vaiyam … – vaiyam – bhUmi (earth); vAnam – higher planets. manisar – residents of earth. dheyvam – residents of higher planets. maRRum – animals and plants. Second maRRum – the five great elements which are the initial phase of variegated forms [such as humans, celestial beings, animals, plants]. Third maRRum – mahath (the great) which is the initial phase of five great elements. muRRum – all the aforementioned objects. To say “one who appeared as embodiment of radiant knowledge to create everything”. Alternatively – As said in thiruvAimozhi 8.10.7 “thanimAppugazhE engyAnRum niRkumpadiyAyth thAnthOnRi” (appearing himself as brahmA, with his glories standing firm forever showcased in vEdhAntham) and in thaiththiriya upanishath “bahu syAm” (let me become many), to create everything, he appeared as them and created them. In this alternative point of view, veLippattu means he appeared with inclination to create.
  • seyya – seyya (sevvai) for gyAnam is being effortless. Alternatively – sevvai means as said in thaiththiriya nArAyaNa upanishath “dhAthA yathA pUrvamakalpayath” (brahmA [with bhagavAn as antharyAmi] created everything as it were before), honestly creating all creatures based on their previous karma.
  • sUzh – pervading all the objects that are created.
  • sudar – Well expanded as stated in thiruvAimozhi 3.1.9mazhungAdha gyAnam” (unfailing knowledge).
  • gyAnamAy – one who is having such knowledge in the form of sankalpam (vow/will).
  • veLippattu ivai – These which are revealed from pramANam (authentic source).

With this, bhagavAn‘s jagath kAraNathvam (being the creator/cause of universe) is explained. Further, his being together with nithya vibhUthi (spiritual realm) is explained.

  • pinnum … – Beyond being together with leelA vibhUthi (material realm), as said in mahAbhAratham AraNya parvam “athyarkAnaladhIptham thath sthAnam” (SrIman nArAyaNan’s divine abode parampadham is many thousands of times more radiant than the sun and moon), this explains bhagavAn‘s abundantly radiant presence with nithya vibhUthi.
  • moy koL sOdhi – Also explained as one who is having auspicious qualities such as thEjas (radiance). thEjas is a sample for all of his qualities. Why are his qualities spoken about now? That is because, one who is abundant with auspicious qualities, is to be accepted as refuge.
  • oru mUvarAgiya mUrththiyEsarvESvaran who is creating/annihilating by being the antharAthmA (in-dwelling super soul) of the bodies and souls of brahmA and rudhra, and performing the sustenance himself. The word “mUrthi” denotes supremacy. Alternatively, mUvar (trio) indicates brahmA, rudhra and indhra.

This pAsuram should be read as “The supreme lord with abundant radiance and who became the trio – further – appearing as everything such as earth, higher planets, humans, celestial beings, animals, planets, five great elements, primary matter – with fully pervaded radiant knowledge – reddish lotus-eyed lord who consumed all the worlds – created them – this being the case, surrender unto him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 14 – vaNdinam muralum sOlai

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avathArikai (Introduction)

AzhwAr counselled the samsAris about the divine names of emperumAn and his dhivyadhESam but the samsAris did not pay heed. He then recited the previous pAsuram, as if to himself, but in reality again to the samsAris only. Despite taking so much efforts to say good things to them, seeing their indifference and not being involved with bhagavath vishayam (knowing and enjoying about emperumAn) he becomes averse to them. Just as a person chews a block of camphor to rid of foul taste in the mouth, he immerses himself in the sweetness of thiruvarangam (SrIrangam) and laments that while the samsAris too are born to enjoy this sweetness they are not showing any inclination towards this. Thus he brings to an end the parOpadhESam (counselling others) that he started with the 4th pAsuram. Even though this pAsuram appears as if AzhwAr is talking to himself, it is considered as part of parOpadhEsam. The good words coming out of a sAthvic (purely good) person should be followed by others too.

Let us look at the pAsuram and its meanings:

வண்டினம் முரலும் சோலை மயிலினம் ஆலும் சோலை
கொண்டல் மீதணவும் சோலை குயிலினம் கூவும் சோலை
அண்டர் கோன் அமரும் சோலை அணி திருவரங்க மென்னா
மிண்டர் பாய்ந்துண்ணும் சோற்றை விலக்கி நாய்க்கு இடுமினீரே.

vaNdinam muralum sOlai mayilinam Alum sOlai
koNdal mIdhaNavum sOlai kuyilinam kUvum sOlai
aNdar kOn amarum sOlai aNi thiruvarangam ennA
miNdar pAyndhuNNum sORRai vilakki nAykku iduminIrE

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Word-by-word meaning

vaNdinam  – a swarm of bees
muralum sOlai –  gardens where the bees keep humming
mayil inam – a muster of peacocks
Alum sOlai – gardens where the peacocks are dancing
koNdal mIdhu aNavum  – clouds overhanging and hugging
sOlai – gardens
kuyil inam – a bevy of quails
kUvum sOlai – gardens where the quails keep calling out to each other
aNdar kOnsarvESvaran (emperumAn) who is the lord of nithyasUris
amarum sOlai – gardens where emperumAn has taken permanent residence
aNi – like an ornament (to samsAram)
thiru arangam ennA – those who do not pronounce the word “SrIrangam
miNdar – ungrateful fool
pAyndhu uNNum sORRai – falling over [others] to eat food
vilakki – prevent (them from eating)
nIr nAykku idumin –  you give that [food] to a dog

vyAkhyAnam (Explanation)

vaNdinam muralum Solai – just like people crowd together near (flowing) holy rivers and have a bath, the bees come in swarms to these gardens as they contain lot of honey. “muralum” – since they have consumed honey up to their necks, they are not able to stay in one place and keep humming around. This is similar to nithyAthmAs and mukthAthmAs in SrivaikuNtam, enjoying emperumAn and as a consequence, singing sAma gAnam (the musical notes of sAma vEdha).

mayil inam Alum sOlai – looking at the verdant gardens and hearing the humming of the bees, the peacocks think that monsoon has arrived [the swarm of bees appear like cloud to these peacocks] and start dancing in ecstasy.

koNdal mIdhu aNavum sOlai – hearing the humming of the bees, looking at the vastness and greenery of the garden and mistaking thiruvarangam for ocean, the clouds come over this place and hang around in a hugging fashion. Another interpretation is that these gardens have risen up to the level of cloud. As nammAzhwAr says about thirumAlinrunchOlai in thiruvAimozhi 2.10.8mayal migu pozhil sUzh mAlirunchOlai” similar to thirumAlirunchOlai deluding the clouds, the gardens in SrIrangam also delude clouds into believing that it is an ocean. In thirumAliunchOlai, because of the darkness of the gardens, the starting point and the end-point were not clear, creating a delusion. Here, the gardens make the clouds and peacocks to mistake something for something else [as explained above] and create delusion in them.

kuyil inam kUvum sOlai – unlike the bees, clouds and peacocks, which came out of their places, the quails remain wherever they are, and call out one to another, due to the coolness of the place.

aNdar kOn amarum sOlai – Just as bees, clouds, peacocks and quails, emperumAn also looks at the expanse of the gardens here and their sweetness, forgets that he is the lord of nithyasUris (permanent dwellers) in paramapadham (SrIvaikuNtam) and wants to be here permanently. Just as emperumAn is the refuge for all the samsAris who he protects, this place is the refuge for sarvESvaran himself. “aNdar” refers to nithyasUris and “aNdarkOn” refers to their lord, parapapadhanAthan.  “amarum” –  forgetting parapamadham, he takes permanent residence here. The term paramapadham also implies vyUha (his kshIrasamudhra or thiruppARkadal or milk ocean), vibhava (various incarnations such as rAma, krishNa et al).

sOlai aNi thiruvarangam – one meaning is that the gardens are like an ornament to the temple here. Another meaning is that the temple is an ornament to samsAram (materialistic realm).

thiruvangam ennA miNdar – While he has taken up permanent residence in this place for their sake, the samsAris, like fools, are not mentioning the name of the place that he is residing in. miNdar – they do not realise their present position nor do they know what is coming up next. In other words, hell and womb are catching the scruff of their necks to push them and they keep desiring for their food and clothing to stay in samsAram forever.

pAyndhu uNNum sORRai vilakki nAykku idumin nIrE – those who do not say the word thiruvarangam are ungrateful people. They eat by stealing the materials from emperumAn. Remove the food that they are eating and give it to dogs, ordains the AzhwAr of good people.  sarvESvaran, who created the samsAris, out of consideration for their well-being, has left SrIvaikuNtam and is dwelling in the temple. Forgetting such a great help, these samsAris are enjoying their food. Remove that food and give to a dog, which is grateful to someone who gives it food once and remains at his doorstep to protect him. nIrE – this refers to good people who remove materials from bad people and give them to good people (such as thirumangai AzhwAr).

We shall move on to the 15th pAsuram.

adiyEn krishNa ramanuja dasan

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