Daily Archives: October 2, 2016

thiruvAimozhi – 3.7.7 – sanma sanmAntharam

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

going-to-paramapadham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “Those who glorify the SrIvaishNavas who meditate emperumAn‘s great favours towards his devotees and glorify him, are my eternal masters”.

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

pAsuram

sanma sanmAntharam kAththu adiyArgaLaik koNdupOyth
thanmai peRuththith than thALiNaik kIzhk koLLum appanaith
thonmai pidhaRRa vallAraip pidhaRRumavar kaNdIr
nanmai peRuththu emmai nAL uyyak koLginRa nambarE

Listen

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

sanma sanmAntharam – many births
kAththu – (protecting by) relieving them
adiyArgaLai – those who have the knowledge about servitude
koNdu pOy – carry them (to paramapadham)
thanmai peRuththi – making them realize their true nature
than thALiNaik kIzh – under his divine feet
koLLum – mercifully accepting service
appanai – one who is the master
thonmai – natural helping tendency
pidhaRRa vallArai – those who can praise in a disorderly manner
pidhaRRumavar kaNdIr – those who glorify them being overwhelmed with love
emmai – us
nanmai peRuththu – making us acquire the excellence (of being in paramapadham with devotees as said in thiruvAimozhi 10.9.11 “andhamil pEr inbaththu adiyarOdu“)
nAL – forever
uyyak koLginRa – one who would uplift
nambar – would be believed

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

emperumAn is the master who protects those who have the knowledge about servitude by relieving them of many births, carrying them (to paramapadham), making them realize their true nature and mercifully accepting their service under his divine feet; SrIvaishNavas are those who can praise his natural helping tendency in a disorderly manner; those who glorify such SrIvaishNavas being overwhelmed with love are the ones who would make us acquire the excellence and are believed to uplift us forever.

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

  • sanma sanmAntharam kAththu – As explained in panchAgni vidhyai [This is the process which facilitates the transmigration of a soul from one body to another. This is explained in detail in chAndhOgya upanishath. Here agni and Ahuthi are synonyms – the five oblations which carry through the soul are AkASa (ether), Cloud, Earth, Male and Female], AthmA [after leaving a body, the AthmA goes to svarga (heaven) or naraka (hell) based on the karma, after the karma is exhausted, the AthmA enters the AkASa (ether) and from there the sun picks up the AthmA and places it in a cloud] enters a cloud, from there it falls into the earth as part of rain, enters into paddy seed from the earth, enters into a man in the form of food, from the man it reaches the fifth Ahuthi (oblation) which is the female and finally becomes part of the womb. Decimating such process of births. Making the current body as the final material birth and ensuring that the soul does not acquire another birth here in the material realm.

To whom is this done?

  • adiyArgaLai – those who have placed all their burdens [fully faithful] at emperumAn‘s divine feet.
  • koNdu pOy – [nampiLLai narrates how emperumAn carries the jIvAthmA from here to paramapadham beautifully]
    • As said in thiruvAimozhi 9.10.5 “maraNamAnAl” (when death occurs), he patiently waits until the current body falls down,
    • without mandating anthima smruthi (remembering the lord at the final moments) and bhakthi (devotion) as a requirement, he himself thinks about such person as said in SrI varAha purANam, SrI varAha charama SlOkam “aham smarAmi” (If one surrenders to me when he/she is stable-minded, I will remember him/her when he/she lies as a log of wood or stone without any consciousness during their last moments and deliver him/her),
    • guide him through the 101st nAdi [sushumnA nAdi – a specific nerve/vein which reaches up to the top of the head] and accompanying him,
    • giving a divine experience to relieve from all the pains that occurred during death, pamper the AthmA to help facilitate the smooth journey like a mother who would pamper her child when the child is in agony,
    • as said in nAnmugan thiruvanthAdhi 88 “uyirkoNdu udal ozhiya OdumpOdhu Odi ayavenRa thIrppAn”  (when the servitors of yama grab the AthmA leaving the body and start running, emperumAn will himself chase them and eliminate all the sufferings of the AthmA) emperumAn would be friendly with the AthmA,
    • preserves the subtle body until the AthmA reaches the virajA river even though the connection with karma is eliminated [along with the last body] by vidhyA mAhAthmyam (the greatness of the process of liberation),
    • instead of sending some divine messengers he himself personally accompanies him as said in SrI varAha charama SlOkam “nayAmi” (I will ensure they reach)
    • taken along under his protection as said in periya thirumozhi 3.7.4 “mAdhavan thuNaiyA nadandhAL” (walked along under the protection of SrIman nArAyaNan), like the “kaLvankol pirAtti” [parakAla nAyaki’s (thirumangai AzhwAr in feminine form) experience of walking with perumAL safely in late night when everyone was asleep – periya thirumozhi 3.7] who was carefully taken along by perumAL,
    • carrying the soul to paramapadham after eliminating all the material aspects [at the virajA river] to be honoured by the great souls who reside along the path that leads to paramapadham,
    • facilitating the AthmA to realize its shining true nature as said in chAndhOgya upanishath “svEna rUpENAbhinishpadhyathE” (with its true form, the AthmA attained paramapadham),
    • still not leaving the AthmA [independently], placing the AthmA under his divine feet supported by the divine feet themselves,
    • the great benefactor who thinks that he has done a favour for himself even after doing so much for the AthmA. All of these is precisely explained in “sAyujyam prathipannA yE” (those who fully devote themselves to me and attain sAyujya mOksham (being together with bhagavAn always in paramapadham and serving him), they become my eternal servants).
  • thanmai peRuththi – Making the AthmA realize its true nature,
  • appanai – [all these that were done to ] AthmA, since he is a chEthana (sentient), he would consider this as a favour [done by bhagavAn]; but in reality due to pArathanthriyam (the nature of AthmA being fully dependant on bhagavAn), bhagavAn has done this for his own sake [Here since bhagavAn is appan (swAmy – master], he has done all this to acquire his own property].
  • thonmai pidhaRRa vallArai – those who become attracted to his natural generosity and glorify him in a disorderly manner. His natural state is to protect the AthmAs; but it is aupAdhikam (due to specific reasons) he pushes down those who are evil due to their vices as said in SrI bhagavath gIthA 16.19 “thAnaham dhvishatha:” (those who insult me, hate me etc, I push them into births that make it difficult for them to attain me).
  • pidhaRRumavar kaNdIr – Those who are attached to them (SrIvaishNavas) thinking “How they are able to understand and the most confidential aspects [such as travelling to paramapadham etc]” and glorify them.
  • nanmai peRuththu – Instilling servitude towards bhagavAn which stretches upto servitude towards bhAgavathas.
  • emmai nAL uyyak koLginRa nambarE – those trustworthy persons who will conduct our servitude towards his divine feet forever; it can indicate our mudhaligaL (Acharyas).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 3.7.6 – aLikkum paramanai

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

srinivasa-with-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “Those who enjoy in heart, all the previously mentioned qualities such as saundharyam (beauty) etc. collectively, are my protectors always”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who enjoy the radiant emperumAn who lets the ananyaprayOjanars (devotees who are exclusively focussed on kainkaryam) enjoy his divine bodily beauty are my protectors”.

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

aLikkum paramanaik kaNNanai Azhip pirAn thannaith
thuLikkum naRum kaNNith thUmaNi vaNNan emmAn thannai
oLik koNda sOdhiyai uLLaththuk koLLumavar kaNdIr
salippinRi ANdu emmaich chanma chanmAntharam kApparE

Listen

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

aLikkum paramanai – (while helping others) there is none greater than him in giving (himself)
kaNNanai – being subservient (to be at the disposal of his devotees)
Azhip pirAn thannai – the beautiful combination of his divine hand and the sudharSana chakra (disc)
thuLikkum naRum kaNNi – the beauty of the fragrant garland with flowing honey
thU maNi – like a flawless precious stone
vaNNam – form
pirAn thannai – bestowing (manifesting)
emmAn thannai – being the master who enslaved me
oLik koNda – acquiring shine (as a result of that)
sOdhiyai – one who is having splendour
uLLaththu – through the heart
koLLumavar kaNdIr – those who enjoy
emmai – us
salippu inRi – firmly (ensuring that we don’t seek ulterior benefits)
ANdu – engaging us in their service
sanmam – in this birth
sanmAntharam – in the subsequent births
kAppar – they will protect

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

emperumAn (while helping others) has none greater than him in giving (himself) and is subservient (to be at the disposal of his devotees); he became my master by manifesting the beautiful combination of his divine hand and the sudharSana chakra (disc), his form which resembles a flawless precious stone and as a result of that acquired shining splendour. Those who enjoy him through their heart will protect us firmly (ensuring that we don’t seek ulterior benefits) both in this birth and in the subsequent births.

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

  • aLikkum paramanai – When it comes to protecting these AthmAs, there is none matching his ability to do so. Alternatively, when it comes to bestowing, there is none matching his ability to do so. aLikkai – rakshikkai (protecting) and kodukkai (bestowing).
  • kaNNanai – He gives himself. AzhwAr himself said in thiruvAimozhi 2.7.11enakkE thannaith thandha kaRpagam” (emperumAn is the kalpaka tree which gave itself to me).
  • Azhip pirAn thannai – As said in jithanthE sthOthram 5 “… nAyudhAni …” (Your everything (nature, form, ornaments etc) is for your devotees), emperumAn considers his weapons as well as himself existing for his devotees only as said in the same SlOkam “bhakthAnAm” (for his devotees only). Here, AzhwAr is thinking about thiruvAimozhi 3.7.2ALum paramanai” pAsuram.
  • thuLikkum … – His garland is present to trap those who have not been captured by his beautiful weapons [kaNNi means both garland and trap].
  • thuLikkum naRum kaNNi – One who is adorning thiruththuzhAy (thuLasi) garland which acquired freshness due to coming in contact with his divine body, which is having flowing honey and beautiful fragrance; Here, AzhwAr is thinking about thiruvAimozhi 3.7.3naRum thuzhAyp pOdhanai” (one who is adorning fragrant thuLasi garland).
  • thUmaNi vaNNan emmAn thannai – One who showed his divine form which resembles a blue gem which is free of any impurity and enslaved me; as said in thiruvAimozhi 1.10.10 “maNiyai vAnavar kaNNanai” , like he enslaved nithyasUris, he also enslaved AzhwAr [by showing his beautiful form]. It is said in mudhal thiruvanthAdhi 85 “padi kaNdaRidhiyE” (Have you seen his divine form and known about him). Here, AzhwAr thinks about thiruvAimozhi 3.7.2thOLum Or nAngudaith thUmaNi vaNNan” (emperumAn who has pure gem like form with four shoulders).
  • oLik koNda sOdhiyai – One who has infinitely radiant form. Here, AzhwAr thinks about thiruvAimozhi 3.7.1payilum sudaroLi” (emperumAn with abundant radiance).
  • uLLaththuk koLLumavar kaNdIr – Those who meditate upon emperumAn‘s auspicious qualities, become emotional and unable to speak out due to the overwhelming emotions.
  • salippu inRi ANdu emmai – When one takes refuge of bhagavAn, one may still move away from bhagavAn by being attracted to great wealth of brahmA et al. Only when one becomes a servitor of a thadhIya (bhAgavatha/devotee), one will remain firm. Even if they moved away from bhagavAn, they will be as said in kaNNinuN chiRuth thAmbu 3thirithanthAgilum dhEva pirAnudaik kariya kOlath thiruvuruk kANban” (Even if I slipped (giving up) nammAzhwAr, I will see the divine blackish form of emperumAn who is the master of nithyasUris). As said in periya thirumozhi 1.1.3 “therivaimAr uruvamE maruvi” (being attached with the forms of women), bhAgavathas ensure that we are focussed on madhurakavi AzhwAr‘s stature of being focussed on one form (nammAzhwAr) instead of thirumangai AzhwAr‘s stature of being engaged in many different forms of emperumAn [Here, uru is explained as form]. Also, explained as – emperumAn will have to teach this many times, but AzhwAr (bhAgavathas) will make us understand in one time [Here, uru is explained as repetition].
  • sanma sanmAntharam kApparE – They will protect us from not taking subsequent births. In previous pAsurams, out of attachment towards SrIvaishNavas, he favoured more births; in this birth, he is explaining their action [in stopping our worldly births].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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