Monthly Archives: October 2016

Arththi prabandham – 29

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Introduction

maNavALa mAmunigaL in this pAsuram praises about the victories of SrI rAmAnuja, the person who is solely responsible for destroying all hurdles that come in the way of paramapadham for maNavALa mAmunigaL. maNavALa mAmunigaL describes how SrI rAmAnuja defeats his opponents, the ones who quote outside the vEdhas or distort what is being said in the vEdhas. He uses books that includes the likes of SrIbhAshyam in order to defeat them. maNavALa mAmunigaL praises SrI rAmAnuja’s victories and subsequently sings mangaLams to them.

pAsuram 29

chAruvAga madhanIRu seydhu samaNach chedikkanal koLuththiyE
sAkkiyakkadalai vaRRaviththu migusAnkiya kiri muRiththida
mARu seydhidu kaNAdha vAdhiyagaL vAy thagarththu aRamiguththu mEl
vandha pAsupadhar sindhiyOdum vagai vAdhu seydha ethirAsanAr
kURum mAkuru madhaththOdu kumArilan madham avaRRin mEl
kodiya tharkka charam vittapin kuRugiya mAyAvAdhiyarai venRida
mIRi vAdhil varu pArkkaran madhavilakkadik kodiyerindhu pOy
mikka yAdhava madhaththai mAyththa peruvIrar nALum miga vAzhiyE!!!

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Word-by-Word Meanings

chAruvAga madhanIRu seydhu – (SrI rAmAnuja) burnt into ashes the philosophy called “chAruvAka matham” that is defined by “prathyakshamEkam chArvAka:”, i.e., people who follow the philosophy of chAruvAka accept only those things that they see.
samaNach chedik kanal koLuththiyE – (SrI rAmAnuja) burnt the philosophies of a weed called “samaNam” (jaina)
sAkkiyak kadalai vaRRaviththu – (SrI rAmAnuja) completely burnt and emptied the ocean known as “sAkkiyam” (baudhdha) using his works as rays of destruction
migusAngkiya kirimurithida – (SrI rAmAnuja) destroyed the philosophy called “sAnkhyam” that was largely prevalent (Because of the enormous presence, the philosophy is described as a mountain)
thagarththu –  (SrI rAmAnuja) destroyed, using his arguments
vAy – the  arguments put forth
mARu seydhidu kaNAdha vAdhiyargaL – as “counter arguments” by a group known as “kANAdha vAdhigaL”.
aRamiguththu mEl vandha – that which kept on pounding one after another
pAsupadhar sindhiyOdum vagai – like how rudhran along with his entire family ran helter skelter to save his life, even rudhran’s devotees who are called “sivasamayigaL” were made to run helter skelter by
vAdhu seydha ethirAsanAr – ethirAsan using his arguments
kodiya tharkka charam vittapin avaRRin mEl – (SrI rAmAnuja) attacked with his arrows known as “tharka” (the art of arguing using techniques such as logic etc., ) and specifically destroyed the
kURum – blabbering arguments of
mA – the mighty (in terms of numer of people)
kuru madhaththOdu – philosophy called “prabhAkara madham”
kumArilan madham – and the philosophy called “bhAtta madham”.
kuRugiya mAyAvAdhiyarai venRida – (SrI rAmAnuja) went to the place where the people of “mAyAvAdha” philosophy lived and won over the arguments of all the people whom he was able to meet.
pArkkaran madha vilakkadi kodiyerindhu pOy – (SrI rAmAnuja) shook and plucked the fundamental arguments of people of “bhAskara” philosophy and threw them astray and went ahead.
mIRi vAdhil varum – these “bhAskara” philosophy people were the people who came with so much haughtiness to argue against SrI rAmAnuja.
mikka yAdhava madhaththai mAyththa – (After conquering the bhAskra philosophy, SrI rAmAnuja) totally annihilated the philosophy of “yAdhavaprakAsa”, whose followers were huge in number.
nALum migavAzhiyE!!! – Long live
peruvIrar – emperumAnAr , who has an unmatched bravery and victories over his opponents.
 

Simple Translation

In this pAsuram, maNavALa mAmunigaL celebrates the victories of SrI rAmAnuja. Specifically, maNavALa mAmunigaL lists some of the philosophies that were prevalent and famous. maNavALa mAmunigaL praises SrI rAmAnuja who emerged victorious over the philosophies that includes the likes of “chAruvAka”, “samaNam”, “sAkhyam”, “sAnkhyam”, “kANAvAdhi”, ”pAsupatha”, “prabhAkara”, “bhAtta”, “mAyAvAdha” and “yAdhava”. maNavALa mAmunigaL concludes by saying that the victories of SrI rAmAnuja should grow daily. He sings mangaLam to such SrI rAmAnuja.

Explanation

The philosophy that is known as “chAruvAka matham”, whose basic tenet is “prathyakshamEva chArvAka:” (A chArvAka person accepts only what is seen by naked eye), was burnt down to ashes by the scorching rays of SrI rAmAnuja‘s arguments. He set fire to the philosophy known as “samaNam” (jainisim). The ocean called “sAkhya madham” was made completely dry without any trace of water in it by SrI rAmAnuja, again using his scorching rays of arguments. One of the philosphies that was spread in large numbers was known by the name of “sAnkhya madham”. Hence it is compared to a mighty mountain. Yet SrI rAmAnuja, using his vajrAyudham called “arguments”, annihilated this very mountain. There were some group of people known as “kANAdh vAdhigaL” who are known for their counter arguments. Sri rAmAmuja decimated their counter arguments using his arguments.

There were another group of people who were known by the name of “pAsupathars”. A lot of people belonging to this group flocked in large numbers to argue and win against SrI rAmAnuja. However, they were made to run helter skelter in order to save their livelihood by the arguments of SrI rAmAnuja. This was akin to how rudhran and his entire family were made to run helter skelter by krishNa during the battle of bhANAsura. SrI rAmAnuja wielded the powerful bow of arrows towards the arguments of people in “prabhAkara philosophy” and “bhAtta philosophy”. After doing this, he went towards the places where the people pursuing “mAyAvAdha philosophy” lived. Their presence was widely prevalent. SrI rAmAnuja defeated them using his arguments, as celebrated by the phrase “vAdhil venRAn nammirAmAnusan (irAmAnusa nURRandhAdhi 58)”. People from “bhAskara philosophy” came to argue against SrI rAmAnuja. However, SrI rAmAnuja not only defeated them but also ensured that no one ever walks in the path that were laid by them. There were a huge crowd from the followers of “yAdhava philosophy” that flocked together with the sole objective of defeating SrI rAmAnuja. To their utter dismay, SrI rAmAnuja obliterated them completely without any trace of their philosophy.

maNavALa mAmunigaL wishes that these brave, victorious acts of SrI rAmAnuja, that were the result of him destroying other philosophies, should go day by day.

Translation by santhAna rAmAnuja dhAsan

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thiruvAimozhi – 3.8.10 – porundhiya mA marudhu

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Full series >> Third Centum >> Eighth decad

Previous pAsuram

krishna-yamalarjuna-big

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “How long will I who is won-over by your qualities, who is suffering due to not being able to see you, have to suffer?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How long will I have to call out to see the divine feet which effortlessly eliminate the hurdles?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “How long will I, who is suffering in not being able to see you, have to call out for you?”.

pAsuram

porundhiya mA marudhin idai pOya em
perundhagAy! un kazhal kANiya pEdhuRRu
varundhi nAn vAsaga mAlai koNdu unnaiyE
irundhirun(dhu) eththanai kAlam pulambuvanE?

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

porundhiya – bushy
mA marudhin idai – in between two huge arjuna (terminalia arjuna) trees
pOya – entered and effortlessly crushed them
em perum thagAy – oh great entity, who gave yourself to us!
un – your
kazhal – reddish divine feet
kANiya – to see
pEdhu – attachment
uRRu – one who is having
varundhi – grieving
nAn – I (who cannot wait any longer)
vAsagam – words in praise of your glories
mAlai koNdu – with a garland of such words
unnaiyE – exclusively towards you (who is perfectly enjoyable)
irundhu irundhu – being weak
eththanai kAlam – how long
pulambuvan – will call out?

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

Oh great entity, who gave yourself to us by entering between the two arjuna trees and effortlessly crushing them! Being weak and having great attachment to see your reddish divine feet, feeling grieved [due to not seeing them], I submitted exclusively towards you, a garland of words in praise of your qualities. How long will I do this?

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

  • porundhiya mA marudhu – marudhu (arjuna tree), mA marudhu (big arjuna tree), porundhiya mA marudhu (big bushy tree). By marudhu, AzhwAr indicates a tree; as said in thirumAlai 27 “marangaL pOl valiya nenjam” (hardened heart like trees), for hardness, tree is usually cited as example; by this – AzhwAr indicates the hardness of the heart; mA indicates black color which highlights anger. Alternatively mA indicates hugeness. That is, without anyone doing anything, it is ready to fall [and kill]. porundhiya is also explained as awaiting patiently to complete the particular task – the great arjuna tree which is waiting to complete its task. The like mindedness of both the trees [the asuras who are standing in the form of the two trees]  is explained.  Thus, being uniformly focussed on their task, having anger, and having hardened hearts which do not soften even after seeing krishNa.
  • idai pOy – While it is fearful to even approach them, he entered them casually as if it is an open hole in a single tree.
  • pOya em perum thagAy – Oh the great one who gave yourself who is the lord by entering the trees!
  • un kazhal … – As said in “thatha: katakatASabdhsamAkarNanathathpara:” (being joyful after hearing the sound of the trees falling), [AzhwAr] desiring to see the divine feet of emperumAn which resemble the complexion of his reddish eyes which was expanded [in amazement] in seeing the falling trees after hearing the sound of the same. The sage parASara greatly desired to see the divine reddish eyes as said in SrIvishNu purANam 5.6 “… jagAma kamalEkshaNa:” (When yaSOdhA was busy with household chores, lotus-eyed krishNa went through the arjuna trees); AzhwAr desires to see the divine feet of the crawling krishNa. He never leaves the divine feet of emperumAn in all states. Everyone will search for their lifeline; AzhwAr too searches for his lifeline [emperumAn’s lotus feet].
  • pEdhuRRu – being bewildered.
  • varundhi – the amount of grief will match the object which was lost [since emperumAn is great, the agony in missing him is also great].
  • nAn – I who sustained myself by depending on your divine feet. I who will not sustain myself in separation of the same and will survive when I attain them as said in thiruvAimozhi 2.9.1 “nin semmA pAdha paRputh thalai sErththu ollai” (At once, you place your divine lotus feet on my head).
  • vAsaga mAlai koNduAzhwAr feels as if he is lifting and holding a mountain, by speaking a word in praise [he is so weak and tender that he cannot even do that].
  • unnai – You, who cannot be comprehensively spoken about. thaiththiriya upanishath Anandhavalli “yath vAchO nivarthanthE aprApya manasA saha” (the words returned being unable to glorify bhagavAn fully and even the mind cannot comprehend him).
  • irundhu irundhu – When starting to say a word, before completing it, he needs to think about emperumAn for long time.
  • eththanai kAlam pulambuvanE – He will not utter a word as means to attain him; but he cannot stop speaking about him as part of the goal [kainkaryam]; AzhwAr asks “what is the end for this?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 25 – kuLiththu mUnRu

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periyaperumal

avathArikai (Introduction)

In the last 10 pAsurams, AzhwAr recounted the great assistance that periya perumAL  provided him. In the previous pAsuram the love that he showed towards emperumAn was in line with emperumAn’s greatness as it was the love born out of the achith (insentient) body with which he is associated. That love was something similar to the clarity that a mentally ill person gets on occasions, not being credible. He wonders “What should I do?” about his heart and stands in pity. He says “I should give up my connection with this body so that I would not have to suffer like this, reach paramapadham (SrIvaikuNtam) and have permanent experience. But I do not have any means for that” and feels sad. Seeing this, periya perumAL says “Why do you feel sad? To attain me, after getting rid of this body, there are several means available in the SAsthrams (sacred texts). One can observe karma yOgam, gyAna yOgam or bhakthi yOgam (path of carrying out deeds, knowledge and devotion respectively) suited to menfolk in brAhmaNa, kshathriya and vaiSya varNas (classes). Or, carry out SaraNAgathi (surrendering) which is common for these three varNas as well as the fourth varNa (SUdhra), women, children, others born in lower castes and animals without any difference. Or recite the divine names of emperumAn. Thus you can follow any one of these means and attain me”. Azhwar responds saying that “I do not have any qualification for following any of these means” and states that he does not have anything in his hand (Akinchanyam), starting from this pAsuram, until the 34th pAsuram. But, one can ask whether this is not in contradiction with the gyAnam and bhakthi that he had shown in the earlier pAsurams. Those were granted by emperumAn’s grace to enjoy him and they will not be the means for attaining him, says AzhwAr. Whatever experience he had obtained through emperumAn’s grace should last not only in this birth, but also in paramapadham and for that he does not have any means, he says in this pAsuram. In this first pAsuram, among these 10 pAsurams, he says that he does not have involvement in karma, gyAna, bhakthi mentioned very clearly in SAsthrams for thraivarNikas (brAhmaNas, kshathriyas and vysyas).

Let us see the pAsuram and its meanings.

குளித்து மூன்று அனலை ஓம்பும் குறிக்கோள் அந்தண்மை தன்னை
ஒழித்திட்டேன் என்கண் இல்லை நின்கணும் பத்தன் அல்லேன்
களிப்பதென் கொண்டு நம்பீ கடல்வண்ணா. கதறுகின்றேன்
அளித்தெனக்கு அருள் செய் கண்டாய் அரங்கமா நகருளானே.

kuLiththu mUnRu analai Ombum kuRikoL andhaNamai thannai
oLiththittEn enkaN illai ninkaNum paththan allEn
kaLippadhen koNdu nambi kadalvaNNA kadhaRuginREn
aLiththenakku aruL sey kaNdAy arangamA nagaruLAnE

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Word by Word Meanings

arangamAnaruLAnE – Oh, thiruvarangA!
kuLiththu – after having a bath
mUnRu analai – the three types of agni (the element, fire)
Ombum – to have the qualification for carrying out karma with agni
kuRikoL – that which is difficult to ward off any shortcoming due to wrong-doing with manthram (reciting Slokas)
andhaNamai thannai – being a brAhmaNa
oLiththittEn – I had driven off
en kaN illai – I do not have (the knowledge of AthmA related matters)
nin kaN paththanum allEn – I do not have love towards you

(When things are like this)
kaLippadhu enkoNdu – (the one without repentence) how can I be glad
nambI – the one who is full (with auspicious qualities such as simplicity)
kadalvaNNA – the one has form like an ocean
kadhaRuginrEn – I am calling out to you
enakku – in my matter
aLiththu aruL sey kaNdAy – you must bless me by bestowing me with everything, beginning with being qualified

vyAkhyAnam (Explanatory Notes)

kuLiththu mUnRu ….AzhwAr tells emperumAn “a person born as a brAhmaNa has to take bath thrice a day, worship three types of agnis [agni is dhEvathA for the element fire; agni also means fire], carry out sandhyAvandhanam” is what you have written in SAsthras. But I have not carried out any of these from the day that I was born, thus acting against your commands. kuLiththu – there are different types of baths. nithyasnAnam is what is done three times a day, morning, noon and evening. naimiththika snAnam is what is done for a specific purpose, for example on days of eclipse (both solar and lunar). prAyaSchiththa snAnam is bath taken as an angam (part) after committing a mistake and prior to carrying out atonement for it. Thus there are different types of snAnams. One cannot carry out only one among these and avoid out the rest. These are all independent. Since taking a bath is a qualification for carrying out karma (deed or action) such as sandhyAvandhana, kuLiththu as mentioned here is to be considered as being a qualification for carrying out all karmas. While it is a rarity to carry out all the karmas as mentioned in SAsthras, AzhwAr says that it is rare for him even to observe this act [of taking a bath] which is a qualification for carrying out karmas. mUnRu analai – three types of anal (fire) are mentioned: gArhapathyam, AvahanIyam and dhakshiNAgni. anal is the thamizh equivalent of the samskritha word analam. “na vidhyathE alam yasya sa: analam” is the definition for the word analam (that which does not have a state called “enough” is analam) [agni will never say “enough”. As one puts things into it, it will go on burning and consuming them]. The reason for AzhwAr using the word anal instead of agni is because it will never be satisfied with any worshipping and will keep expecting more and more worshipping.  mUnRu anal – while observing even one anal is a rarity, SAsthram has specified that a brAhmaNa should observe three anals. Ombum – just as a mother runs with food and water behind an emaciated child, a brAhmaNa has to run behind these anals with umi (husk) and samiththu (sticks) for worshipping them. kuRikoL – while observing any religious rite, there are a few faults which will entail. Some of these are: manthralOpam – mistake in pronouncing the manthra; kriyAlOpam – mistake in observing the rite; dhravyalOpam – faults in the materials used in the rite; kAlabhEdham – difference in the time when the rite is observed; dhEvathAvyathyayam – reciting the name of the wrong dhEvathA. Thus even if one of these mistakes is committed, the benefit of carrying out the rite will not be obtained. It is like taking a wrong step and falling down to one’s death and hence one has to be very careful while following these rites. Unlike emperumAn who is pleased by a mere anjali and forgets all the faults in his ASrithar (follower) this is not like that. What is this? andhaNamai – the essence of being a brAhmaNa. What happened to it? oLiththittEn – my activities were such that it is not only that I lost the essence of being a brAhmaNa, but I brought indignity to the entire community of brAhmaNas. When some people see true brAhmaNas, I had made them say “these people belong to the same community as this person who has lost the essence of brAhmaNa!”,  thus bringing disrepute to them also. The meaning hinted by AzhwAr is that when he did not even  have the quality of being a brAhmaNa, there is no possibility of his carrying out karma yOgam.

“Alright, you don’t have karma yOgam, but there is a possibility for gyAna yOgam, is it there?” asks emperumAn …

enkaN illai – there is nothing in me regarding this. The opinion here is that I do not have any knowledge about myself. Since I do not have any knowledge about AthmA, which is the basis for gyAna yOgam, there is no possibility for gyAna yOgam being in me. When it is known that there is no karma yOgam, which is a prerequisite for gyAna yOgam, why should one say separately that he has no gyAna yOgam? The reason for this is that even if he did not have karma yOgam in this birth, it is possible that he had attained completeness in karma yOgam in the previous birth, and had died at that time. Due to the benefit of this karma yOgam in the previous birth, he might have been bestowed with gyAna yOgam at the beginning of this birth. AzhwAr denies this too.

In that case, is at the least bhakthi yOgam present in you? asks emperumAn

ninkaNum paththanallEn – I do not have even an iota of affection towards you, when those who see you cannot but have a deep desire for you. Since he does not have the affection which is the prerequisite for bhakthi yOgam, he denies having bhakthi yOgam in him. When he denied having karma yOgam and gyAna yOgam, which are the prerequisites for bhakthiyOgam, is it required to say that he does not have bhakthi yOgam? laghvathri smruthi says “janmAnthara sahasrEshu thapOgyAnasamAdhibi: I narANAm kshINapApAnAm krishnE bhakthi prajAyathE II” (after observing karma gyAna yOgams in tens of thousands of births, for those who get rid of sins (which are the hurdles for the commencement of bhakthi yOgam), bhakthi towards krishNa begins).  Thus, karma and gyAna yOgams could have been completed in the previous births and bhakthi yOgam could have begun at the start of this birth. AzhwAr says that even this is not the case. Also, “gyAnabhakthiyanvitham karma janakAdhishu dhruSyathE I karmabhakthyanvitham gyAnam prAyENa b harathAdhishu II karmagyAnAnvithA bhakthi: prahlAdhapramukhASrayA II” (karma yOgam, with gyAna yOgam and bhakthi yOgam as its parts, is seen in people like janaka [father of sIthAp pirAtti] as a means of attaining mOksha (liberation); gyAna yOgam, with karma yOgam and bhakthi yOgam as its parts, is seen in people like jatabharatha as a means of attaining mOksha; bhakthi yOgam, with karma yOgam and gyAna yOgam as its part, is seen in people like prahlAdha as a means of attaining mOksha). Thus it used to be said in purANas that each of karma, gyAna and bhakthi yOgams, with the other two as its parts, is a means of attaining mOksha. Hence in line with this, it could be said that AzhwAr admitted that he did not have any of the three yOgams in him. “thryaNAmapi yOgAnAm thribhiranyOnyasangama:” (in each of karma, gyAna, bhakthi yOgams, the other two are mingled well); “AthmArthdhi chEththrayO’pyathE thathkaivalyasya sAdhakA:” (if one likes AthmAnubhavam (experiencing AthmA, the self), each of karma, gyAna, bhakthi yOgams will be a means of attaining athmamAthrAnubhavam, also called as kaivalya mOksham).  ALavandhAr in his gIthArtha sangraham divined each of these three yOgams as means for attaining kaivalya mOksham. Thus, one can surmise from ALavandhAr’s SrIsUkthi  (divine composing) that for a person immersed in kaivalya mOksham, if he were to remember emperumAn in his last moments for enjoying him, each of these three yOgams will be the means for attaining paramamOksham (utmost liberation). Hence, our pUrvAchAryas also agreed with this purANa characteristics. SrI bhagavath gIthA 3.20 says “karmaNaiva samsidhdhimAsthithA janakAdhaya:” (people like janaka attained mOksha only through karma). Again, gIthA 4.32 says “SrEyAn dhravyamayAth yagyAth gyAnayagya: paranthapa! I sarvam karmAkilam pArththa! gyAnE parisamApyathE II” (Hey arjuna! In karma yOgam, supplemented with gyAnam, the part played by gyAna (knowledge) is greater than that played by dhravyam (material). All the karma, with all its means, end in gyAnam).  Again, gIthA 11.54 says “bhakthyA thvananyayA Sakya ahamEvam vidhOrjana! I gyAthum dhrashtum cha thathvEna pravEshtuncha paranthapa II” (Oh arjuna! One who roasts the enemies! Only with the assistance of bhakthi, I, like this, can be truly known, seen and attained). Thus, we can consider through gIthA that, all the three yOgams could be taken as means, individually, aligning with purANa characteristics. Thus, starting with kuLiththu mUnRu, AzhwAr showed that he has no connection with karma, gyAna, bhakthi yOgams. nammAzhwAr in “nORRa nOnbilEn”, ANdAL in “kaRavaigaL pinsenRu” and ALavandhAr in sthOthra rathnam 22 “na dhrma nishtO’smi nA chAthmavEdhI na bhakthimAmthvachcharaNAravindhE I akinchanO’nyagathi: SaraNya! thvathpAdha mUlam SaraNam prabadhyE II”  (Oh emperumAn, fit to be surrendered unto! I am not steeped in karma yOgam; I do not have Athma gyAnam too; I do not possess bhakthi in your divine feet; having no other means and no other place to go, I affirm that your divine feet are the means for reaching you), advanced their emptiness [possessing nothing] as a supplement to their means [for attaining emperumAn].

periya perumAL , as his considered opinion, divined “AzhwIr! Just as knowledgeable people do, your advancing your emptiness is a rarity. Since you are thinking of advancing your emptiness, which is a means for my grace, is there any hurdle to get the benefit?”…..

kaLippadhen koNdu – with what can I rejoice that I will attain the means? Even though I do not have karma, gyAna, bhakthi yOgams, I do not even have the repentence that I do not have them. Even if I have that repentence, as you said in gIthA 18.66 “sarvadharmAn parithyajya mAm Ekam SaraNam vraja I aham thvA sarva pApebhyO mOkshayishyAmi mA sucha: II” (leaving aside all karmas with their traces, as a means of attaining me, take refuge only under me as the means. I shall liberate you from all the sins. Do not feel sad) you could  grant me protection. When I do not have even that, with what can I console myself, asks the AshwAr. Thus he has convinced himself that he does not have even repentence that he has nothing in him. emperumAn tells him “since you do not even have repentence, I do not have any alternative other than giving you up”. AzhwAr responds “though I do not have anything with me as means for attaining you, you are full of auspicious qualities, with which you can offer me the means through your mercy”

nambI – AzhwAr asks emperumAn “Are you not complete in all the auspicious qualities just as I am complete in being without anything as a supplement for means?”  Just as ANdAL said “kuRai onRum illAdha gOvindhA” (one without any fault) soon after saying “aRivonRumillAdha Aykkulam” (we are from the cowherd clan without any gyAnam), AzhwAr also calls him “nambi” being full of auspicious qualities, soon after admitting his emptiness.

kadal vaNNA – Are dhEvarIr’s (your highness) auspicious qualities such as simplicity etc required for completeness? dhEvarIr’s mere beauty of physical form is sufficient for me as a means, says AzhwAr. kamba rAmAyaNam says “karuNaiyangadal kidandhanan karungadal nOkki” (the beautiful, merciful ocean [emperumAn] laydown, looking at the black ocean). In the same way, periya perumAL is lying at SrIrangam. As said earlier “aiyappAdu aRuththuththOnRum azhagan” (pAsuram 15) “Adharam perugavaiththa azhagan” (pAsuram 16) AzhwAr had mentioned this physical form only as his means. Thus, the meaning indicated [by AzhwAr] here is that even though he does not have anything with him, the SaranyAn (one who offers refuge) emperumAn has auspicious qualities and physical beauty and hence he does not have to lose.

periya perumAL  divines “since you have known that you have nothing with you and also that I am complete in auspicious qualities, there is nothing beyond this for you to get the means”…

kadhaRuginREn – was I patient with firm belief in the means? Just as those who follow karma, gyAna, bhakthi yOgams cry out that there has been no benefit for their efforts, I am also wailing till the ears of those who listen to this, get ruptured. After I had rid myself of protecting self, it should have been my pastime to sing praises on you, looking at the beauty of your lying posture. Instead of that, I had brought bad name to you by making people say “when emperumAn blesses even those who show a little bit of affection, why is he not coming to the aid of AzhwAr who is wailing like this?” emperumAn asks of the AzhwAr “If you do not have anything beneficial with you, what do you want me to do?”

aLiththenakkU aruL sey kaNdAy – you should create repentence in me after making me an object of your causeless mercy. emperumAn asks, “what is the compulsion that I should do good to you, starting with creating repentence?”

arangamA nagar uLAnE – the purpose of your coming to this place and lying down like this is only to protect people like me who do not have anything in them. If you wanted to protect only those who do not have any shortcoming, there was no need for you to come here. You could have stayed back in paramapadham and protected nithyasUris and mukthas. Isn’t it your purpose of showing the beauty of your lying posture and showing your simplicity by being under the control of archakars (priests who carryout kainkaryam to emperumAn), only to create everything for samsAris starting with taste [in your matters] and to protect them?

We shall proceed to the 26th pAsuram.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi – 3.8.9 – koLvan nAn

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

vamana-mAnuri

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “When will I unite with you who knows how to protect his devotees and how to eliminate their hurdles?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will reach you who is the eliminator of all hurdles?”.

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

koLvan nAn mAvali! mUvadi thA enRa
kaLvanE! kanjanai vanjiththu vANanai
uL vanmai thIra Or Ayiram thOL thuNiththa
puL vallAy! unnai engyAnRu porundhuvanE?

Listen

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

mAvali – ‘Oh mahAbali!
nAn – I
mUvadi koLvan – will accept three feet [of land]
thA – give’
enRa – saying so (attracted him by his childish speech)
kaLvanE – being mischievous
kanjanai vanjiththu – cheating kamsa so that his mischievous thoughts will die with him
vANanai – bANa
uL vanmai thIra – to destroy his inner strength
Or thOL Ayiram – unparalleled thousand shoulders/hands
thuNiththa – cut off
puL vallAy – Oh rider of garuda!
unnai – you (who is able to eliminate the enemies of your devotees)
engyAnRu porundhuvan – when will I reach?

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

Oh rider of garuda who mischievously said to mahAbali “Oh mahAbali! I will accept three feet [of land]; give”, who was cheating kamsa so that his mischievous thoughts will die with him, who cut off the unparalleled thousand shoulders/hands of bANa to destroy his inner strength! When will reach you?

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

  • koLvan – Like the intelligent ways of people of kEraLa, emperumAn (going in to that region) said “I will not leave without accepting from you”. Alternatively – Looking at vAmana’s humble appearance, mahAbali thought “It will be nice if he accepts something from me” and knowing mahAbali’s thought, vAmana said “I will accept”. Another explanation – Looking at vAmana’s appearance which manifested nairapEkshyam (disregard, not expecting anything), mahAbali thought “Would he not accept something from me?” and vAmana said “Don’t think like that. I am expecting something from you”.
  • nAn – Me who will not leave without accepting from you.
  • mAvali – Since he came to beg for alms on the same day he was born, vAmana does not know how to address benevolent kings [so he calls out “mAvali” by name]. Before his birth, [since there is no one greater than him] there is no reason for him to glorify others; after taking birth, since he immediately arrived here for alms, he did not have time to learn [so he called the king just by his name]. As mahAbali was only praised by others and never called by name, hearing his name, he noticed the beautiful child, and joyfully asked “What do you need?”.
  • mUvadi – [three feet of land] Since those who accept from him never asked for such insignificant gift, he remained indifferent; vAmana said “Don’t be like that. Give me now”.
  • enRa kaLvanE – indhra surrendered to bhagavAn. A generous person have snatched his kingdom; thinking “I cannot destroy him like I destroyed rAvaNa et al since he is having some pseudo virtue [of being generous]. But indhra is begging for my help; how can we solve this issue?”, he assumed the form of a needy person, and attracted mahAbali by his beautiful appearance and sweet talks, even though mahAbali advised by sukrAchArya et al saying “he has arrived to fulfil the desire of dhEvas” – AzhwAr is saying “kaLvanE” due to all these mischievous activities.
  • kanjanai vanjiththu – kamsa being krishNa’s maternal uncle, placed the kuvalayApIda elephant and the wrestlers at the gates as if they stood there by mistake, and stood there pretending to be crying for krishNa; destroying all of those and such kamsa so that his evil thoughts are buried with him.
  • vANan … – emperumAn who arrived for vaiyALi (a joy ride) on periya thiruvadi (garudAzhwAr) and eliminated the inner strength immediately for bANa who held on to a kshudhra dhEvathA [petty deity – rudhra, the subordinate deity of emperumAn for annihilation]; bANAsura remained fearless after surrendering to rudhra as pure devotees would be fearless after surrendering to bhagavAn as said in thaiththiriya upanishath “atha sO’bhayangathO bhavathi” (jIvAthmA remains fearless after attaining paramAthmA).
  • Ayiram thOL thuNiththa – Since bANa became prideful, emperumAn abandoned him [and thereby his hands were cut off].
  • puL vallAy – Like vAL vallAy (expert in using the sword), thOL vallAy (expert in using the shoulder strength) etc., puL vallAy means one who is expert in riding the garuda.
  • unnai engyAnRu porundhuvanE – After acquiring knowledge about the true nature of the self, it appears that we [were once united with him and now we] have separated from him. After acquiring true knowledge about self, being with the material body is like pirAtti (sIthA) remained in separation in aSOka vana (forest) as said in SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAgavENAham” (I am not different from SrI rAma, like the rays of the sun). After acquiring true knowledge, the state of being in this material world since time eternal, looks like something which occurred accidentally. One should not lose this opportunity looking at your nature of being omniscient, omnipotent and having many auspicious qualities; and my nature is such that I should not lose you; in this case, please tell me “when will I unite with you?”. While servitude is inseparably present in all AthmAs, they are categorized as nithya (eternally free), muktha (once bound, now liberated) and badhdha (bound in the material relam) – similarly there is categorization in the divine consorts of emperumAn also. “ananyA” (not different) can be said to all AthmAs when the true nature of self is realized.  Once, he [nanjIyar/nampiLLai] casually explained this – [When SrI mahAlakshmi is explained as part of bhagavAn in some parts of SASthram, why is she identified as part of jIvAthmAs?] When bhEdham (difference) is explained between ISvara and his consorts, it explains that like all jIvAthmAs who are different from bhagavAn, the consorts are also different; where aikyam (unity/similarity) is explained, the ultimate state of pArathanthriyam (total dependence) is explained [i.e., their thoughts/speech/actions are perfectly harmonious with emperumAn that there is no difference between them].
  • Ayiram thOL … – bANAsura was bewildered and considered himself very strong due to having thousand hands. Oh emperumAn who removed those extraneous hands and left him with just the apt (two) hands!”. He is said in thiruchchandha viruththam as “Ayiram karam kazhiththa Aadhi mAl” (the primordial lord who eliminated the thousand hands).
  • unnai engyAnRu porundhuvanE – When will I reach you who eliminated the hands of bANa and made him helpless?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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ఆర్తి ప్రభందం – 1

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రభందం

<< అవతారిక

emperumanar

వాళి ఎతిరాశన్ వాళి ఎతిరాశన్
వాళి ఎతిరాశన్ ఎన వాళ్తువార్ వాళియెన
వాళ్తువార్ వాళియెన వాళ్తువార్ తాళిణైయిల్
తాళ్తువార్ విణ్ణోర్ తలై

ప్రతి పద్ధార్ధం

విణ్ణోర్ – నిత్యసూరులు
తలై – కొందరు వారి నాయకుడిగా తలచుట
తాళ్తువార్ – శరణని వచిన వారు
తాళిణైయిల్ – పాదపద్మముల వద్ద
వాళియెన వాళ్త్తువార్ – భక్తులకు ఎల్లప్పుడు మంగళాశాసనము చేయువారు
వాళియెన వాళ్త్తువార్ – భక్తులకు ఎల్లప్పుడు మంగళాశాసనము చేయువారు
వాళ్హ్తువార్ – ఈ విధముగా శ్రీ రామానుజులకు మంగళాశాసనము చేయు వారు
వాళి ఎతిరాసన్ – శ్రీ రామానుజులకు జయము జయము !!! శ్రీ రామానుజుల కీర్తి వర్ధిల్లుగాక!!! శ్రీ రామానుజులు చిరకాలం వర్ధిల్లుగాక!!!
వాళి ఎతిరాసన్ – శ్రీ రామానుజులకు జయము జయము !!! శ్రీ రామానుజుల కీర్తి వర్ధిల్లుగాక!!! శ్రీ రామానుజులు చిరకాలం వర్ధిల్లుగాక!!!
వాళి ఎతిరాసన్ – శ్రీ రామానుజులకు జయము జయము !!! శ్రీ రామానుజుల కీర్తి వర్ధిల్లుగాక!!! శ్రీ రామానుజులు చిరకాలం వర్ధిల్లుగాక!!!
ఎన – మూడు సార్లు

సామన్య అర్ధం

నిత్యసూరులు కొందరిని వారి నాయకులుగా భావించెదరు. అటువంటి నిత్యసురుల నాయకులు ఎల్లప్పుడు శ్రీ రామానుజులకు మంగళము పాడు భక్తులకు మంగలాశాసనము చేయువారి పాదపద్మములయందు శరణు కోరి ఉండెదరు.

వివరణ

వేదములను అనుకరించి జీవించువారిని పరమ వవైదీకులు అని అంటారు.  ఇట్టి వారికి “పల్లాణ్డు పల్లాణ్డు పల్లాయిరతాణ్డు (తిరుపల్లాణ్డు 1)” మరియు “పొలిగ పొలిగ పొలిగ (తిరువాయ్ మొళి 5.2.1) అని మంగళాశాసనము చేయుటయే సహజగుణమగును. మణవాళ మామునులు కూడ అదే విధమున తన రచనను ప్రారంభించెను.  అలా మూడు మార్లు చెప్పుట ఆనవాయితి. కొంత మంది భక్తులు (మొదటి వర్గం)  “వాళి ఎతిరాశన్ వాళి ఎతిరాశన్ వాళి ఎతిరాశన్” అని శ్రీ రామానుజులకు మంగళము పాడుచూ ఉన్నారు. మరి కొంతమంది భక్తులు (రెండవ వర్గం) శ్రీ రామానుజులకు మంగళము పాడు (మొదటి వర్గం) భక్తులను చూచి వెంటనే ” రామానుజులకు మంగళము పాడువారు చిరకాలం వర్ధిలవలెనని ” అని మంగళము చెప్ప సాగెను. ఈ సంఘటనను చూచిన ఇంకో భక్త సమూహము (మూడవ వర్గం) సంతోషించి రామానుజులకు మంగలము పాడు (మొదటి వర్గం) వారికి మంగళము పాడు (రెండవ వర్గం) భక్తులకు మంగళము (” వాళి యెన వాత్తువార్” వాళి) పాడుటకు మొదలు పెట్టెను. మరి ఒక్క భక్త సమూహము (నాలుగవ వర్గం) ” వాళి యెన వాత్తువార్ వాళి ” అని పాడుట విని ఆ భక్తులను (మూడవ వర్గం) శరణు కోరి ఆశ్రయించెను. అట్టి వారి (నాలుగవ వర్గం) పాదపద్మములకు సరి తూగునట్టి విషయము ఈ జగమున లెడు. బహుసా వారి కుడి మరియు ఎడమ పాదములను మాత్రమే పోల్చవచ్చును.నిత్యసూరులు వీరిని (నాలుగవ వర్గం) వారి నాయకులుగా తలచి కొనియాడెదరు. నిజమున, వీరు (నాలుగవ వర్గం) నిత్య సూరులకన్న గొప్ప వారు. మణవాళ మామునులు తన ఈ గ్రంధమును “వాళి” అని మంగళముతో ప్రారంభించెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-1/

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thiruvAimozhi – 3.8.8 – kOlamE

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Full series >> Third Centum >> Eighth decad

Previous pAsuram

namperumal2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Even if you ask ‘should the time not be right for me to fulfil your desire?’, that time is also under your control. Such being the case, how can I miss out on this experience?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “When will I see and enjoy you who have enjoyable beauty etc?”.

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

kOlamE(y) thAmaraik kaNNAdhOr anjana
neelamE! niRu enadhAviyai IrginRa
seelamE! senRu sellAdhana munnilAm
kAlamE! unnai ennAL kaNdu koLvanE?

Listen

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

kOlamE – very pleasant (like having specifically decorated form)
thAmarai – like a lotus flower
kaNNadhu – having eyes
Or – unparalleled
anjanam – black pigment
neelamE – having form which is an embodiment of blackish-blue complexion

(not just the beauty)
ninRu – firmly standing
enadhu Aviyai – my soul
IrginRa – cuts
seelamE – having qualities [such as simplicity] as his identity
senRu – past times which are gone
sellAdhana – future times which are yet to occur
munnilAm kAlamE – one who is the controller of the present times as well
unnai – (such) you
ennAL – when
kaNdu koLvan – will I see and enjoy?

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

Oh emperumAn who is very pleasant to see, who has lotus like flowers, who is having an unparalleled form which is an embodiment of blackish-blue complexion of black pigment, having as his identity, qualities [such as simplicity] of cutting my soul by standing firmly, who is the controller of past, future and present times! when will I see and enjoy (such) you?

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

  • kOlamE – Instead of being two aspects – beauty and the object which hosts such beauty, emperumAn is being the embodiment of beauty. In SAsthram, gyAthA [knower] is said as gyAnam [knowledge] due to thadhguNasArathvam [when an entity is fully pervaded by a particular attribute, the entity is called as the attribute itself – when AthmA‘s primary quality is gyAnam, AthmA itself is at times cited in SAsthram as gyAnam]; in such manner, when there is abundance of beauty, AzhwAr wanting to identify emperumAn with his beauty, calls him “kOlamE!” (Oh beauty!).
  • thAmarai … – The nature of the divine body of emperumAn which is the abode of such beauty. That too, the beautiful nature of each part of the divine body [since lotus like eyes are specifically addressed]. Oh one who has beautiful eyes which is in some sense comparable to the lotus flower due to the reddish colour, blossomed form and tenderness.
  • anjana neelamE – anjanamE (oh one who is like black pigment)! neelamE (Oh one who is having dark blue complexion)! Since one example is not sufficient to explain his beauty, AzhwAr is highlighting with various aspects. [Alternatively] One who is having the dark blue complexion of black pigment as his divine body.

Though he has beautiful form, would he not have attachment in his heart?

  • ninRu … – One who is having qualities such as simplicity which cuts my heart in separation – even if I can forget his divine beauty, I cannot forget his qualities! AzhwAr is thinking about the simplicity of archAvathAram which was identified by him in thiruvAimozhi 3.6.9 “nenjinAl ninaippAn yavan avan Agum nIL kadal vaNNan” (sea (blackish blue) coloured emperumAn who assumes the forms sought out by his devotees) in thiruvAimozhi 3.6 “seyya thAmaraik kaNNan” decad. Alternatively, AzhwAr can be said to be thinking about emperumAn’s simplicity which let AzhwAr unite with emperumAn in thiruvAimozhi 1.5 “vaLavEzhulagu” decad.

Though emperumAn has beauty and auspicious qualities, is there not a right time to attain him?

  • senRu … – Isn’t time under your control too? mahAbhAratham udhyOga parvam 68.13 “kAlasya cha hi mruthyOScha jangamasthAvarasya cha | ISathE bhagavAnEka: sathyamEthadhbravImi thE” (sanjaya says – bhagavAn is the only controller for time, yama, movable and immovable entities; I am telling you “this is truth only”). emperumAn was present before creation of objects, he is the controller for the kAla (time) which remains even after the destruction of all these objects and the creators and destroyers of such objects; [does mruthyu indicate all destroyers or only yama] all destroyers are indicated by the term mruthyu as said in katavallI 1.2 “mruthyur yasyOpasEchanam” (even the destroyers are consumed like pickle is consumed in the end) – mruthyu indicates destroyers. emperumAn is the only one who is present before the creation of all objects during srushti, being present even after destruction, being aware of everything always, controls the creators, created entities and the destroyers. There is no exaggeration in bhagavath vishayam as said in “sathyam …“; When one is believed to be Aptha (trustworthy), he/she won’t lie to those who believe in him/her. senRu – past; sellAdhana – future; munnilAm kAlam – present.
  • kAlamE – Oh one who has the three times (past, present and future) at his disposal!
  • unnai … – Your beauty and qualities does not let me leave you; you cannot avoid by saying “the time is not right”. This being the case, tell me, when will I see you? As promised for bharathAzhwAn and arrived after 14 years as said in SrI rAmAyaNam yudhdha kANdam 127.1 “pUrNE chathurdhaSE varshE panchamyAm…” (after completing 14 full years SrI rAma, elder brother of SrI lakshmaNa arrived at bharadhwAja maharishi’s ASramam on a panchami day and worshipped the maharishi) – tell me that “You will see me on this particular day”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.8 – Audio

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thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

parthasarathy-nammazhwar

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pAsuram 4

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pAsuram 6

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pAsuram 8

pAsuram 9

pAsuram 10

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thiruvAimozhi – 3.7 – Audio

Published by:

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thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

Full rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

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pAsuram 8

pAsuram 9

pAsuram 10

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thiruvAimozhi – 3.8.7 – AviyE AramudhE

Published by:

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “Being a great sinner, I who is not even able to fulfil the craving of my heart, could not see your beauty even after calling out for many days”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains about his loss like the loss of his sensory organs in not experiencing emperumAn saying “I am unable to enjoy such easily approachable, enjoyable you”.

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. Previously AzhwAr explained the craving of his senses; here, he explains his own craving and the craving of his senses.

pAsuram

AviyE! AramudhE! ennai ALudaith
thUvi am puL udaiyAy! sudar nEmiyAy!
pAviyEn nenjam pulambap pala kAlum
kUviyum kANap peREn una kOlamE

Listen

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

AviyE – being the (sustaining) prANa (vital air) (which will finish in separation)
Ar – fully
amudhE – eternally enjoyable
ennai ALudai – one who is fit to enslave me
am thUvi – having beautiful wings
puL – periya thiruvadi (garudAzhwAr)
udaiyAy – having as vehicle
sudar – (that which will eliminate the enemies) radiant
nEmiyAya – one who holds the thiruvAzhi (divine sudharSana chakra)
un – your
kOlam – (endlessly enjoyable) beautiful form
pAviyEn – greatly sinful me
nenjam – my heart
pulamba – call out with desire

(due to that desire)
pala kAlam – many times
kUviyum – when I called out
kANap peREn – have not seen and enjoyed.

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

Oh one who is my prANa, one who is fully and eternally enjoyable, one who has beautifully winged periya thiruvadi (garudAzhwAr) as his vehicle to enslave me, who holds the radiant divine chakra! The heart of greatly sinful me calls out for you and due to that great desire, even after calling out many times, I have not seen and enjoyed you.

It is implied that, AzhwAr saying “I have lost my svarUpam (true nature) which is explained in SrI rAmAyaNam sundhara kANdam 9.30 “… thath thasya sadhruSam bhavEth“ (SrI rAma himself destroying lankA and rescuing me is that which will fit his nature – so I will wait for his arrival) [since I greatly cried out instead of waiting for you]; at the same time, my desire [of your coming] is also not fulfilled”.

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

  • AviyE – When asked “Even if the desire is so much, should you not bear the agony until the lord arrives?”, AzhwAr says “How can I be without my prANa (vital air)?”. As said in thiruvAimozhi 2.3.4AviyAviyum nI” (You are the sustaining soul for myself), he is the AthmA [sustaining force].
  • AramudhE – When he is both dhAraka (sustaining aspect) and bhOgya (relishable aspect), how can I be without him? Aramudhu – fully pure nectar. This nectar is different from the nectar acquired by dhEvas [while churning the milk ocean]; thinking about him every moment is nectarean; he is explained in thiruvAimozhi 1.6.6 as “amudhilum ARRa iniyan” (sweeter than nectar).
  • ennai … – The same garudAzhwAr who brought nectar for his mother vinathA, brings this nectar (emperumAn) too. One who enslaved me by manifesting his posture on periya thiruvadi. Alternatively – it can also be explained as “ennai ALudaith thUvi am puL” (the beautiful garuda who can rule me). This is because he considers himself as a servitor of those who unites him with bhagavAn [as garuda brings bhagavAn to AzhwAr, AzhwAr feels indebted to garuda]. When there is some one ready to bring emperumAn who sustains and gives utmost joy, is there any reason to be patient?
  • sudar nEmiyAy – sudharSana chakra is the tool both for his beauty and to eliminate the enemies. While coming [on garuda], he has the tool right on his hand to eliminate any hurdle that come in the way.
  • pAviyEn – Those who desire for bhagavAn have no loss as said in mUnRAm thiruvanthAdhi 27 “ArE thuyar uzhandhAr” (Those devotees of kshIrAbdhi nAthan, even if they had committed sins which cause sorrow, they have not experienced the results of such sorrows) [Still since I am very sinful, I lost the opportunity to see emperumAn and am suffering].
  • pAviyEn nenjam – Due to being my [I who am very sinful] heart, it lost the experience of emperumAn. As said in perumAL thirumozhi 7.3 “nandhan peRRanan nal vinai illA nangaL kOn vasudhEvan peRRilanE” (nandhagOpa had the fortune of raising you and vasudhEva who is the husband of me who has no virtues, lost that) – though both nandhagOpa and vasudhEva are both fathers to krishNa, due to being married to me who has no virtues, SrI vasudhEva lost the opportunity to raise krishNa – similarly due to the heart being mine, it lost the opportunity to enjoy emperumAn. It is said in SrI rAmAyaNam sundhara kANdam 38.48 “… mamaiva dhushkrutham kinchith …” (sIthA pirAtti telling hanuman – It is due to my  great misdeeds, I am being neglected by the great warriors SrI rAma and lakshmaNa).
  • pulamba – Heart crying out due to the loss of not having seen emperumAn. Like it is said in mudhal thiruvanthAdhi 56 “kadik kamalaththuL irundhum kANgilAn” (brahmA who is sitting right inside the lotus flower which is rooted in bhagavAn‘s naval, is not seeing bhagavAn), the heart is crying out for the emperumAn who is seated in the heart as said in mUnRAm thiruvanthAdhi 81 “nenjaththup pErAdhu niRkum perumAn” (the great lord who stays in the heart firmly).
  • palakAlum – emperumAn who arrived just on hearing the single scream of gajEndhrAzhwAn, did not arrive even after my heart crying out many times.
  • kUviyum kANap peREn – Neither my desire was fulfilled; nor my svarUpam (true nature) was preserved. I did not conduct myself as stated in SrI rAmAyaNam sundhara kANdam 9.30 “… thath thasya sadhruSam bhavEth“; I also did not acquire the result of reaching out to my dear lover [as done by ushA who united with anirudhdha by reaching out to him]. I destroyed both my nature [by crossing my limits and calling out for him] and his nature also [since he did not come on hearing my call]. I destroyed his nIrmai [that he is very merciful and will arrive on hearing the cry of his devotees] and my SEshathvam [of being surrendered to him fully]. I destroyed his ISvarathva [being the controller] and my ISithavyathva [being the controlled] is also lost. Now, What is there to accept? Who is there to give?
  • una kOlamE – The distinguished beauty of emperumAn, which makes AzhwAr conduct himself in such a way that damages the nature of both bhagavAn and himself [as explained in the previous point in detail]. Is bhagavAn so cheap that, while in separation from him, we can easily spend our time by sleeping, playing chess etc? It is difficult to sleep or spend the time being awake as said in thiruviruththam 97 “uNdO kaNgaL thunjudhal” (will the eyes close ever?) and in periya thiruvanthAdhi 86 “en ninaindhu pOkkuvar ippOdhu” (how will they spend their time?) respectively.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.8.6 – sevigaLAl Ara

Published by:

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

vishnu-holding-chakram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “My prANa (vital air) desires to hear your glories”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “My prANa desires to enjoy the combination of his beautiful hand and thiruvAzhi (sudharSana chakra)”.

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. bhagavAn‘s glories is such that one would patiently wait and hear it.

pAsuram

sevigaLAl Ara nin kIrththik kani ennum
kavigaLE kAlap paN thEn uRaippath thuRRup
puviyin mEl pon nedum sakkaraththunnaiyE
avivinRi Adharikkum enadhAviyE

Listen

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

enadhu – impatient due to the delay, my
Avi – prANa (vital air)
nin – your
kIrththi kani – the ripen fruit of your glories
ennum – explained as
kavigaLE – poems
kAlam paN – tune/music matching the season
thEn – in honey
uRaippa – in abundance
thuRRu – enjoyed
sevigaLAlE – through the ears
Ara – to fully enjoy
puviyiun mEl – on earth
pon – attractive
nedu – unsurpassed enjoyment
sakkaraththu – having divine chakra
unnaiyE – you only
avivu inRi – without any break
Adharikkum – will engage.

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

emperumAn has attractive sudharSana chakra which has unsurpassed enjoyment; my prANa (vital air) which is impatient due to the delay [in your (emperumAn’s) arrival] will engage in you to enjoy the poems which are said as the ripen fruit of your glories and are enjoyed with abundance of honey which is the tune/music matching the season, through the ears.

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

  • sevigaLAl Ara – for the full satisfaction of the ears.
  • nin kIrththik kani ennum kavigaLE – the poems which are like ripen fruits which are in the form of glorification. Due to the extreme enjoyment, instead of saying the poems which are like fruits, it is said that, ripen fruit became a poem.
  • kAlam … – Like proud princes will eat the best fruits soaked in honey, mixing your glories in the form of a fruit with the music matching the season in the form of honey, so that there is more honey than fruit.
  • thuRRu – enjoying that.

When asked “Isn’t this experience found in paramapadham only?”,

  • puviyin mEl – [In this earth itself.] When some one is hungry in one place, he cannot be fed elsewhere. One should be given food, where he is hungry.
  • pon nedum sakkaram – As the place was set to be here, the matter of joy should also remain the same [bhagavAn from paramapadham]. [But would bhagavAn have chakra in his hand in paramapadham?] SrI rAmAyaNam yudhdha kANdam 114.15 “thamasa: paramO dhAthA SankachakragadhAdhara:” (the one who resides in paramapadham which is beyond the material realm, the one who holds Sanka (conch), chakra (disc), gadhA (maze)) – only you who is identified as having the attractive, endlessly enjoyable divine chakra.
  • avivinRi Adharikkum – engaged in him without any break. Instead of realizing you are difficult to attain, my prANa desired for you like an easily attainable aspect.
  • enadhu AviyE – My prANa will not listen when said “we should wait for emperumAn to come at his own will”. It is of the nature as said in thiruvAimozhi 9.9.6 “avan aruL perum aLavil nillAdhu” (My prANa cannot wait for him to come and give his mercy).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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