Daily Archives: October 10, 2016

thiruvAimozhi – 3.8.2 – nenjamE

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Full series >> Third Centum >> Eighth decad

Previous pAsuram

vamana-mahabali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr mercifully explains the desire of his vAk indhriyam (organ for speech) which is subsequent to manas (mind) as said in “mana: pUrvO vAguththara:” (thoughts in mind culminate into speech).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “My speech always explains his nature of eliminating the hurdles and making me exist fully for him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. AzhwAr says “As said in ‘mana: pUrvO vAguththara:‘, vAk (speech) which is subsequent to manas [thoughts in mind], speech desired for the actions of mind and itself”.

pAsuram

nenjamE nIL nagarAga irundha en
thanjanE! thaNNilangaikkiRaiyaich cheRRa
nanjanE! gyAlam koLvAn kuRaLAgiya
vanjanE! ennum eppOdhum en vAsagamE

Listen

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

en vAsagam – my speech
eppOdhum – always
nenjamE – heart
nIL nagarAga – considering it as a big divine city
irundha – (due to his) residing
en thanjanE – Oh one who is a good companion!
thaN – cool (like a bee-hive which is filled with bees, the place which is filled with rAkshasas)
ilangaikku – for lankA
iRaiyai – rAvaNa who is the leader
cheRRa – finished
nanjanE – Oh one who became like a poison!

(Eliminating the pride of mahAbali)
gyAlam – earth
koLvAn – to make it fully exist for him
kuRaL Agiya – one assumed the form of a vAmana
vanjanE – Oh mischievous one!
ennum – will keep saying

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

My speech will always keep saying “Oh one who is a good companion due to his residing in my heart, considering it as a big divine city! Oh one who became like a poison and finished rAvaNa, the leader of cool lankA! Oh mischievous one who assumed the form of a vAmana to make the earth fully exist for him (after eliminating the pride of mahAbali)”.

It is implied that, AzhwAr wants emperumAn to eliminate his hurdles like he destroyed rAvaNa and should make him fully exist for emperumAn like how emperumAn took over the earth from mahAbali.

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

  • nenjamE … – This is the word of speech. Speech said “Would you always stay in the heart? Why don’t you spend some time with me too?”.  By saying nenjamE (exclusively in heart), AzhwAr wonders “How other senses, paramapadham, kshIrAbdhi etc abodes, long for him in his absence?”. As said in periya thiruvanthAdhi 68 “kallum kanai kadalum vaikiundha vAnAdum pul enRu ozhindhanakol EpAvam” (Alas! (after entering my heart) looks like he is considering thiruvEnkatam, kshIrAbdhi, the upper world called as paramapadham etc as insignificant), what is happening to paramapadham and his presence there? Whatever attachment he has in “kalangAp perunagar” (big city which is never disturbed – mUnRAm thiruvanthAdhi 51), he shows the same in AzhwAr’s heart. His unfulfilled desires in paramapadham are fulfilled here only. He considered AzhwAr’s heart as the deficit-less abode. Only due to that [residing in the heart with full satisfaction and ignoring other abodes], his speech calls out for him.
  • en thanjanEAzhwAr shows gratitude to emperumAn for making him call out in this manner. Among samsAris (materialistic people), there is none who calls out for emperumAn like this. Because of this thoughts in his heart, he cries out for emperumAn like this.
  • thaN ilangai … – Oh one who became a poison to rAvaNa who is the leader of beautiful lankA, by destroying him! thiruvadi (hanuman), who is never attracted and is totally detached to anything materialistic, himself saw the beauty of lankA and said as in SrI rAmAyaNam sundhara kANdam 49.17 “ahO vIryam ahO dhairyam ahO sathvam ahO dhyuthi:” (How valiant! How brave! How strong! How radiant!) [nampiLLai’s words “thiruvadi madhiththa aiSwaryamiRE” (opulence respected by hanuman himself)]. thaNmai indicates beauty.
  • gyAlam … – Oh one who knows the knack to retrieve the earth which was snatched by mahAbali! emperumAn did not cut off his head like he did to rAvaNa since mahAbali had a little bit of audhAryam (generosity). It is the knack of sarvESvaran (supreme lord) himself assuming the form of a needy person and getting back the kingdom to indhra considering “he (mahAbali) had a pseudo virtue (of generosity)”.
  • vanjanE – The mischief of assuming the form of a dwarf and cheating mahAbali, showing his small feet asking as in thiruvAimozhi 3.8.9 “mUvadi” (just three steps), measuring with huge feet, covering everything in two steps, imprisoned mahAbali using the third step. Here AzhwAr says “koLvAn” (emperumAn will keep it) since emperumAn considers indhra’s gain as his own. My speech is repeatedly speaking about this mischief. After meditating upon this mischief, my heart is not even desiring for SrI rAma’s honesty. In rAmAvathAram, emperumAn ensured that his greatness is not compromised; here (in vAmanAvathAram) he gave up his own greatness [to help indhra].
  • eppOdhum – Like a hungry person will say “food! food!” [AzhwAr is saying this always].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 23 – gangaiyil punidhamAya

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srirangam

avathArikai (Introduction)

Azhwar’s heart told him “if it is not possible to think and speak about this matter [emperumAn], you could forget about it and live” to which he responds “how can I, who am deeply involved in the periya perumAL’s (mUlavar at SrIrangam] lying posture, forget him and live?”

Let us look at the pAsuram and its meanings.

கங்கயில் புனிதமாய காவிரி நடுவு பாட்டு
பொங்கு நீர் பரந்து பாயும் பூம்பொழில் அரங்கம் தன்னுள்
எங்கள்மால் இறைவன் ஈசன் கிடந்ததோர் கிடக்கை கண்டும்
எங்ஙனம் மறந்து வாழ்கேன் ஏழையேன் ஏழையேனே.

gangaiyil punidhamAya kAviri naduvu pAttup
pongu nIr parandhu pAyum pUmbozhil arangam thannuL
engaLmAl iRaivan Isan kidandhadhOr kidakkai kaNdum
enganam maRandhu vAzhgEn EzhaiyEn EzhaiyEnE

Listen

Word-by-Word Meaning

EzhaiyEn – fickle minded person like I am
gangaiyil – more than gangai [gangA]
punidham Aya – with the quality of sanctity
kAviri naduvu pAttu – in the middle of kAviri
pongu nIr – frothing flood
parandhu pAyum – flowing in all the places uniformly
pUmpozhil – having beautiful groves
arangam thannuL – in the temple
engal mAl – having affection towards his followers
iRaivan – the Lord of all
Isan – the controller of all, periya perumAL’s
kidandhadhu Or kidakkai –  unparalleled lying posture
kaNdum – after seeing and enjoying
maRandhu – forgetting (that divine posture)
enganam vAzhgEn – how can I sustain myself?
EzhaiyEnE – (caught in emperumAn’s matter) I am standing, stunned, unable to do anything

vyAkhyAnam (Explanatory Notes)

gangaiyil punidhamAya – kAviri, which is greater than gangai in sanctifying others. While it is greater than gangai in terms of beauty and sweetness of the waters, it is greater than gangai in the purifying quality of sanctifying others. SrIranga mahAthmyam states “gangAsAmyam purA prApthA dhEvadhEvaprasAdhanAth I rangAvadharaNAdhUrdhvam AdhikyanchApyavApa sA II” – kAviri, who became equal to gangai with dhEvadhEvan’s [emperumAn’s] grace, became superior to gangai after the installation of SrIranga vimAnam (turret). purANas spoke high of kAviri and said that she was superior to gangai after periya perumAL took his position there. The sanctity for gangai is because she had the link to emperumAn’s divine feet once, when brahmA cleansed his divine feet. In ISwara samhithai, brahmA says “dhravIbhUthas thadhA dharmO haribhakthyA mahAmunE! I gruhIthvA dharmapANIyam padham nathasya thushtayE II kshAlitham parayA bhakthyA pAdhyArghyAdhibhir architham I thadhambu pathitham dhrushtva dhadhAra SirasA hara: II pAvanArtham jatAmadhyE yOgyO’smIdhyavadhAra- varshAyuthAnyatha bahUn na  mumOcha thathA hara: II” – Oh, the great one among the rishis! At that time (when bhagavAn measured the worlds), dharmam (virtue), due to its devotion towards hari, became water. jagannAthan’s (Lord of the universe) divine feet were cleansed (by me) with superior devotion, with that virtue turned water, for his pleasure. He was also worshipped with pAdhyam (water used for cleaning divine feet) and argyam (water used for cleaning divine hands). Looking at the water which was falling [from emperumAn’s divine feet], Sivan affirmed that “I am qualified (to purify myself)” with that water and bore the water in the centre of his head to sanctify himself. Then for tens of thousands of years, rudhran did not let go of that water. Thus, the water, which was borne by Sivan to sanctify himself, got a fault also that it had connection with Sivan. Saivas, the followers of Siva, do not consider it appropriate to touch the garland or prasAdha (offering) of Siva since they are nirmAlyam (unfit or useless). Hence, as thirumangai AzhwAr said in thivezhukURRirukkai “ARupodhisadaiyOn” – matted hair with the weight of river, since gangai stayed on in his matted hair, she contacted the rancid smell and connectivity with the matted hair. Since kAviri did not have such flaws and since periya perumAL lies amidst her tributaries, does she not have a superior sanctity over gangai? Even though gangai has that flaw since she stayed in sankaran’s matted hair, since she became the “SrIpAdha thIrtham” (water from divine feet) of emperumAn, wherever she went, her sanctity overshadowed her fault. poygai  AzhwAr, in his mudhal thiruvandhAdhi 97 said “undhan adi sErndhu aruL peRRALanRE podi sEr anarkangaiERRAn avirsadai mERpAyndha punaRgangai ennum pErppon” – gangai, who flowed into the matted hair of rudhran to purify him, attained your divine feet and received your grace so that she could purify all those who had committed sins. kAviri’s greatness is that such an emperumAn came on his own and lay down amidst her tributaries.

naduvupAttu – in the middle. Just as he lay down in the lap of yaSOdhAppirAtti, periya perymAL lay down in the middle of kAviri to rest awhile.

pongu nIr parandhu pAyum pUmpozhil arangam thannuL – due to excess flow of water and with the excessive joy of impending dharSan of periya perumAL, kAviri is coming in with lot of enthusiasm, throwing waves all over. parandhu pAyum – instead of coming in as a narrow stream, she is coming with lot of desire, touching both shores. pUm pozhil arangandhannuL – due to the copious flow of water, the gardens are always full of flowers. With water flow suiting the softness of periya perumAL , with the gardens looking as if it is always spring season, the dhivyadhEsam (divine place) removes the ennui of all persons. By saying gangaiyil punidhamAya the sancity of thiruvarangam (SrIrangam) and by saying pongunIr parandhu pAyum pUmpozhil the sweetness have been indicated.

engaL mAl – emperumAn appears as the epitome of affection towards his followers. By saying engaL [our] he takes in other AzhwArs and others who have surrendered to emperumAn and who have left their protection fully with him. By initially talking about the sanctity of the place and then its sweetness, it would appear superficially that emperumAn is lying there because of these two reasons. But if one were to delve deeper, it would be clear that he is lying there only to show his thirumEni (divine form) to his followers out of the profound affection that he has towards them. Azhwar hints that it is not only affection, but also the result of natural relationship with followers.

iRaivan – the reason for the affection is because he is their swAmy (lord).

Isan – not only is he their lord, he also has the power to control them and guide them towards virtuous ways. Thus with these three words [engaL mAl, iRaivan and Isan] he shows that emperumAn shows affection towards his followers, is their lord and controls them. Thus, preventing his followers from getting involved in worldly matters which are controlled by the three guNas [saththva, rajas and thamas], he wishes to take them to nithya vibhUthi (SrIvaikuNtam) where they can enjoy permanently and is lying here, at SrIrangam, to get ownership of his possessions [the AthmAs who are willing to come to SrIvaikuNtam) with his quality of vAthsalya (motherly affection)

kidandhadhOr kidakkai – leaving aside the three auspicious qualities just mentioned previously, Azhwar is now showing how he has been trapped by the beauty of emperumAn’s divine lying posture. Had he been in the divine standing or divine sitting posture, it might have been possible to forget that. To emphasise that it is not possible to forget his divine lying posture, AzhwAr is using the word Or (as in kidandhadhOr) which emphatically says that he is non pareil. For the beautiful people of the world, their beauty would be enhanced when they are in standing or sitting but would be totally erased when they are lying. In the case of periya perumAL, his beauty surpasses everything when he is in the lying posture. Did not pirAtti admire and enjoy this, as mentioned in SrI rAmAyaNam yudhdha kANdam 38.25 “SrImAn sukha suptha:” – emperumAn who was lying down and looked beautiful? Or kidakkai – He is using the word Or to emphasise that he is not sure whether emperumAn is lying on one side or lying supine. It is clear that it is AzhwArs’ natue to be immersed in emperumAn’s divine postures. If he is standing, they would say as in periya thirumozhi “nilaiyAra ninRAn” – he was standing so beautifully; if he is sitting, they would say as in thiruvAimozhi “pirAn irundhamai kAttinIr” – you showed us your beauty in sitting posture, and as in this pAsuram if he is lying down.

kaNdum enganam maRandhu vAhzgEn – If this had not been enjoyed before, it might have been forgotten. But, having enjoyed this posture, how can it be forgotten? Enganam maRandhu vAzhgEn – AzhwAr says, “when this matter is like food for me, how can I forget this and subsist on worldly matters which are like sand? If I forget this, there is no way that I can sustain with other matters”

EzhaiyEn EahziyEnE – even If I approach emperumAn with greed, to enjoy him, since he cannot be enjoyed fully, I am unable to enjoy. If I separate from him, I am unable to sustain myself. Thus in both ways, I have become impoverished. EzhaiyEn EzhaiyEnE – if Ezhmai were to refer to weakness, since time immemorial, I had become weakened due to involvement in worldly pursuits. Now, getting involved in the immeasurable beauty of bhagavath vishayam (related to emperumAn), I have become weakened as I cannot go for other worldly pursuits too. Earlier, due to karma for a very long time, I had become weakened. Now, due to involvement with emperumAn, I have become weakened, is another meaning for this term.

We shall proceed to the 24th pAsuram.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi – 3.8.1 – mudiyAnE

Published by:

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

Full series >> Third Centum >> Eighth decad

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr mercifully explains how his divine heart is unhappy due to not having seen emperumAn after having desired for that.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr mercifully explains the great attachment of his divine heart towards emperumAn who is the apt [lord], the refuge and the goal.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

First pAsuram. AzhwAr speaks about the great desire of his divine heart to attain him.

pAsuram

mudiyAnEe! mUvulagum thozhudhEththum sIr
adiyanEe! Azhkadalaik kadaindhAy! puLLUr
kodiyAnEe! koNdal vaNNA! aNdaththumbaril
nediyAnEe! enRu kidakkum en nenjamE

Listen

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

mudiyAnE – Oh one with the crown (which highlights your supremacy of being the lord of both spiritual and material realm)!

(Due to that relationship)
mUvulagum – all the worlds
thozhudhu Eththum – will approach and praise
sIr adiyAnE – Oh one who is having the divine feet which have the complete qualities of being the apt refuge!

(Even if those who take shelter of you, pray for worldly benefits)
Azh kadal – the deep ocean
kadaindhAy – Oh one who helped them by churning!
puL Ur kodiyAnE – Oh one who is having periya thiruvadi (garudAzhwAr) as his vehicle and the flag (so he can visit his devotees and give them pleasure when they see him from distance)!
koNdal – Like a black cloud (to be enjoyed by those devotees and to invigorate them)
vaNNA! – oh one who is having the form!

(after giving this joy of experiencing the beautiful form)
aNdaththu – the residents of paramapadham
umbaril – the leader of nithyasUris
nediyAnE – Oh the great!
enRu – meditating upon these (qualities individually)
en nenjam – my heart
kidakkum – will remain still (being very weak without engagement in any activity)

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

Oh one with the crown (which highlights your supremacy of being the lord of both spiritual and material realm)! Oh one who is having the divine feet which have the complete qualities of being the apt refuge, which are approached and praised by all the worlds! Oh one who helped the dhEvathAs by churning the deep ocean! Oh one who is having periya thiruvadi (garudAzhwAr) as his vehicle and the flag (so he can visit his devotees and give them pleasure when they see him from distance)! oh one who is having blackish cloud like form! Oh the great leader of the nithyasUris who are the residents of paramapadham! My heart will remain still (being very weak without engagement in any activity) meditating upon these qualities.

aNdaththu umbar can also mean dhEvas starting with brahmA.

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

  • mudiyAnE – His crown is the one which reveals his primordial lordship and his ownership over both spiritual and material realms; AzhwAr first sights the divine crown which highlights his supremacy. His crown is so great that it will make others’ crowns fake. His crown is such that, it controls both spiritual and material realms.
  • mudiyAnEe – The depth of AzhwAr’s anxiety can be identified by the tone of the lengthy cry. There is no specific order of starting with low pitch and reaching high pitch; it (his cry) right away starts in high pitch [It is also explained as – AzhwAr is directly focussing on the highest spot – the crown on the head instead of starting from lower parts of his divine body].
  • mudiyAnEe AzhwAr referred “ponmudiyan” previously (thiruvAimozhi 3.7.4) and is re-emphasising it here.
  • mUvulagum … – Oh one who has the divine feet which are the refuge for all worlds without discriminating based on the qualities or the lack of them [in those who are surrendering]! After being captivated by the divine crown, AzhwAr falls at the divine feet of emperumAn. AzhwAr never leaves the divine feet of emperumAn. He is being triggered by his previous statement in thiruvAimozhi 3.7.7 “than thALiNaik kIzh koLLum”  (one who places under his divine feet). This implies that AzhwAr is requesting emperumAn to place his divine feet which is common to all worlds, on his head.
  • Azh kadalaik kadaindhAy – He is reminded by thiruvAimozhi 3.7.5 “AramudhUttiya appanai” (the lord who fed the nectar). Oh emperumAn who painstakingly helps even those who desire for worldly benefits after leaving the enjoyment in such divine feet. As said in SrI rAmAyaNam yudhdha kANdam 19.31 “apramEyO mahOdhadhi:” (immeasurable great ocean), emperumAn who took on the immeasurable great ocean and made it look like a small pit of water and churned it.
  • puL Ur kodiyAnEe – Oh one who has periya thiruvadi (garudAzhwAr) as vehicle and flag to visit those who are affectionate towards you! Vehicle helps him reach where his devotees are and garudAzhwAr becomes the flag to help the devotees know his arrival from distance and sustain themselves. [In connection with previous phrase of “Azh kadalaik kadaindhAy“] This is also explained as emperumAn arriving on garuda to present the nectar in a jug like container when the dhEvas (celestial beings) became tired churning the ocean to fetch the nectar from it.
  • koNdal vaNNA – When he appeared on garuda, he resembled a blackish cloud trying to devour mEru mountain. mahAbhAratham “neelam mErAvivAmbhudham” (Like a water laden cloud on top of the mEru mountain).
  • aNdaththu umbaril – Looking at his sitting posture on garudAzhwAr, he surely is to be believed as the supreme lord. From his posture, it is clear that his [immeasurable] wealth is greater than the measurable wealth of brahmA et al. Like his beauty, his wealth is attractive too.
  • enRu kidakkum – When one starts saying “nediyAnE“, one cannot stop saying that they desire to see him or hear him. Rather one would keep saying “nediyAnEe!” [with a long syllable] extending the tone continuously, like staying in the same posture and getting bed-sours. His heart is said to be like SrI bharathAzhwAn who cried out in a meek voice “AryA!” and remained silent as said in SrI rAmAyaNam ayOdhyA kANdam 99.88 “ukthvAryEthi sakruth dhInam punarnOvAcha kinchana“.
  • en nenjamE – Unlike in thiruvAimozhi 5.3.5 “kodiya en nenjam” (my cruel heart) [where AzhwAr praises his heart], he is not praising his heart here. He says “While my heart do what I did [desire for emperumAn], what can I do to relieve it’s agony?”. When asked “Should you not wait for your husband [lord] to bless you with his visit?”, AzhwAr replies “How can I pacify my heart which is very eager to see him?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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