Daily Archives: November 10, 2016

thiruvAimozhi – 3.10.6 – thuyaril sudaroLi

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

krishna-leela

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “I who have enjoyed krishNa‘s infinite beauty, have no trace of sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. AzhwAr says “I who have enjoyed the qualities of krishNa who presented his spiritual form in a human form to be seen by samsAris (materialistic people), have no trace of sorrow”.

pAsuram

thuyaril sudar oLi thannudaich chOdhi ninRa vaNNam niRkavE
thuyarin maliyum manisar piRaviyil thOnRik kaN kANa vandhu
thuyarangaL seydhu than dheyva nilai ulagil puga uykkum ammAn
thuyaramil sIrk kaNNan mAyan pugazh thuRRa yAn Or thunbam ilanE

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

thuyar il – (since it is spiritual) being opposite to sorrow etc
sudar oLi – (since it is sudhdha sathvam (pure goodness)) very radiant resplendent form
thannudaich chOdhi – his distinguished form which is termed as param jyOthi (supreme light)
ninRa vaNNamE – in the same original state
niRka – retaining

(Like a lamp lit from another lamp, assuming his spiritual form in the human form)
thuyaril – in sorrow
maliyum – subsisted
manisar piRaviyil – in human birth
thOnRi – appear/incarnate
kaN kANa vandhu – presenting (his spiritual form which is imperceptible) to the human eyes
thuyarangaL seydhu – engage (devotees and others in his qualities (physical, magnanimity, bravery etc))

(staying lowly while performing the duties as messenger, charioteer etc)
than – his distinguished
dheyvam nilai – divine supreme state

(through viSvarUpa dharSanam etc)
ulagil – in this world (which does not understand his greatness)
puga uykkum – place firmly
ammAn – one who is greater than all
thuyaram il sIr – one who is opposite to all bad aspects and the abode of all auspicious qualities
kaNNan – krishNa
mAyan – amazing person’s
pugazh – qualities and activities
thuRRa – closely enjoyed
yAn – I
Or thunbam – an undesirable aspect
ilan – not having

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

emperumAn retaining his distinguished form which is termed as param jyOthi (supreme light) and is opposite to sorrow etc and is very radiant resplendent form, appeared in human birth which is subsisted with sorrow, presenting (his spiritual form which is imperceptible) to the human eyes and engaged in his qualities; he is placing firmly his distinguished divine supreme state in this world; he is greater than all and is opposite to all bad aspects and the abode of all auspicious qualities; after closely enjoying such amazing personality krishNa‘s qualities and activities, I am not having any undesirable aspect.

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

  • thuyaril … – Being opposite of all defects, being infinitely radiant due to being fully in the mode of pure goodness, his divine form which is exclusive for him unlike that of anyone else.
  • ninRa vaNNam niRkavE – Without losing anything from the form in paramapadham, like a lamp lit from another lamp, presenting himself here [in samsAram] as found there [in paramapadham]. Explained in SrI bhagavath gIthA 4.6 “svAm prakruthim adhishtAya” (I am situated in my own divine nature).
  • thuyaril … – Appearing in the human births which are immersed in ocean of sorrow. SrIvishNu purANam 5.3.2 “dhEvakI pUrvasandhyAyAm AvirbhUtham” (krishNa, the sun, appeared in dhEvaki, the eastern direction).
  • kaN kANa vandhu – He, who is always seen by nithyasUris and not qualified to be seen by material eyes, makes himself visible for these material eyes.
  • thuyarangaL seydhu – Hurt the favourable ones with his beauty and the unfavourable ones with his weapons. mahAbhAratham “kruthvA pArAvatharaNam pruthivyA: pruthulOchana: | mOhayithvA jagath sarvam gathas svam sthAnamuththamam ||” (The beautiful eyed krishNa relieved the burden of earth, bewildered the people of all worlds and ascended to his supreme abode) – emperumAn hurt his enemies with thorn-edged stick and favourable ones with his beautiful eyes. As said by AzhwAr himself in thiruvAimozhi 7.7.1 “iNaik kURRam kolO” (pair of death-personified), emperumAn’s eyes hurt his devotees with their beauty.
  • than dheyva nilai – his divine nature.
  • ulagil – samsAram (material realm) which is undeserving
  • puga uykkum – making the entry [of his form into this world]
  • ammAn – Here emperumAn‘s prApthi (aptness) of revealing his nature without any expectation to the samsAris (materialistic people) is explained. He revealed his divine form/nature to samsAris because both the residents of paramapadham and the residents of samsAram have equal right to enjoy bhagavAn. Also explained as – emperumAn winning over the materialistic people by performing acts of going as messenger, being the charioteer etc.
  • thuyarm il sIrk kaNNankrishNa who is devoid of bad aspects and abode of auspicious qualities.
  • mAyan – one who is having amazing qualities and activities.
  • pugazh thuRRa yAn – I who enjoyed his auspicious qualities at close proximity.
  • Or thunbam ilanE – If he blesses me to embrace and enjoy his spiritual divine auspicious form when I am in this material body, when I shed this body and go to paramapadham seeking the same thing, would he make that difficult to attain? [So, I have no such sorrows].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 31 – thavaththuLAr thammil

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

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srirangam

avathArikai (Introduction)

emperumAn tells AzhwAr “You have said that you do not have any of the means ordained in the SAsthras for attaining mOksham (liberation) (in pAsuram 25). Even if it is not there, either to obtain swargam (heaven) or to grab money from others by cheating, if you have carried out yAgam (ritual like oblation) as mentioned in vEdhas, I can gradually turn you away from those and enable you to attain mOksham. Have you carried out such yAgams?” AzhwAr says in this pAsuram “I have done nothing like that. Instead of attaining you with the birth that you have given me, I had immersed myself in worldly pursuits. I have shown only hatred towards others and my behaviour is such that it appears that I have utilised the birth that you had given only for destroying”. The connection between the earlier pAsuram and this pAsuram is that while he was jealous of the greatness of others in the previous, in this he has become an unwanted person even to his relatives because he was immersed in matters relating Sabdha etc (giving into the five senses of sound, sight, taste, smell and touch).

Let us go thorugh the pAsuram and its meanings.

தவத்துளார் தம்மில் அல்லேன் தனம் படைத்தாரில் அல்லேன்
உவர்த்த நீர் போல என்றான்  உற்றவர்க்கு ஒன்றும் இல்லேன்
துவர்த்த செவ்வாயினார்க்கே துவக்கறத் துரிசனானேன்
அவத்தமே பிறவி தந்தாய் அரங்கமா நகருளானே

thavaththuLar thammil allEn dhanam padaiththAril allEn
uvarththa nIr pOla enRan uRRavarkku onRum illEn
thuvarththa sevvAyinArkkE thuvakkaRath thurisanAnEn
avaththamE piRavi thandhAy arangamAnagar uLAnE

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Word-by-word Meaning

aranga mA nagar uLAnE – one who dwells in SrIrangam
thavaththuLAr thammil – among those who observe penance
allEn – I am not with them
dhanam padaiththAril – among those who have earned money (for conducting thadhIyArAdhanam – feeding others)
allEn – I am not with them
enRan uRRavarkku – to my relatives
uvarththa nIr pOla – like salty water
onRum allEn – I am not helpful to them for any benefit
thuvarththa sevvAyinArkkE – even for women with reddish lips
thuvakku aRa – in such a way that the connection severs
thurisan AnEn – I was like a thief

(for such a person as I)
piRavi – birth
avaththamE thandhAy – gave me wastefully

vyAkhyAnam (commentary)

thavaththuLAr thammilallEn – bruhadhAraNya upanishath 6.4.22 says “thamEtham vEdhAnu vachanEna brAhmaNA vividhishanthi I yagyEna dhAnEna thapasA’nASakEna II “ (brahma gyAnis (people with divine knowledge)  wish to know about paramAthmA through reciting of vEdhas, rituals, donations, doing penance without any desire (as benefit)). vEdhAnthams (second part of vEdhas) thus specified penance as a means for attaining mOksham. Since AzhwAr did not specify the benefit for which those who do penance carry it out, he hints here that he did not join those who carried out penance for attaining mOksham; he did not join those who carried out penance for swargam (heaven) or such benefits; not only that, he did not join those who, after starting a penance find that there is some shortcoming in that, then make atonement for it to overcome the shortcoming, thus doing penance in a half-baked manner.

dhanam padaiththAril allEn – earning money is also said to be purushArtham (benefit) if spent for good purposes. In the example quoted above from bruhadhAraNya upanishath, earning money is classified as purushArtham. SrI bhagavath gIthA 18.5 says ”yagyadhAnathapa:karma na thyAjyam kAryamEva thath I yagyOdhAnam thapaSchaiva pAvanAni manIshiNAm  II” (yagyam (ritual), dhAnam (donation), thapas (penance) are karmas which should not be given up; they are only to be observed; yagya, dhAna and thapas purify those who are immersed in bhakthi). Again gIthA explains this meaning in 17.20 “dhAthavyamithi yadhdhAnam dhIyathE’nupakAriNE I dhESE kAlE cha pAthrE cha thadhdhAnam sAthvikam smrutham II” (that donation which is given to a person with good character, who does not do anything in return, with the thought that “I am bound to donate this” is called as sAthvika (pure good) donation). thaiththirIya upanishath, bhruguvalli 10.1 says “na kanchana vasathau prathyA chakshItha thath vrtham I yayAkayAcha vidhayA bahvantham prApnuyAth II” (we should not drive away anyone who comes to our house as a guest. This is a vow. For this, through means fair or foul, he [no specific reference] is ordained to earn food). Thus upanishath says that money can be earned even in a foul way if it is to be spent for a good purpose. thirumangai AzhwAr et al followed this way. Thus, AzhwAr says that he was not in the company of those who have money for spending in bhagavath (emperumAn) and bhAgavatha (followers of emperumAn) matters. Even if he did not have penance and sAthvika donation, he was not even part of those who donate in a rAjasa or thAmasa way. gIthA 17.21 says “yaththu prathyupakArArtham palamudhdhiSya vA puna:” (that which is given in a grand manner, expecting a deed in return or some benefit is called as rAjasa dhAnam); gIthA 17.22 says “asathkruthamavagyAtham” (that which is given to undeserving people is called as thAmasa dhAnam). Thus, when asked whether he was part of those who did rAjasa donation or thAmasa donation or liberal donation to earn fame, AzhwAr says he was not part of any of these groups. Even if he did not have these two (penance and donation), did he help his relatives at least?

uvarththa nIr pOla enRan uRRavarkku onRum allEn – just as a person cannot open his eyes when his face is splashed with salty water, I had done so many harmful actions towards my relatives that they did not want to see me at all. If per chance any relative were to come face to face with me, I used to carry out such harmful deeds towards them that they would not live through the day. If a person were related to another, he should do only sweet or good things. But I did only harmful deeds; planned and executed such deeds. Since I was constantly engaged in bringing bad reputation for myself, I was not good even to me. The opinion here is that such a person (as I) became absolutely useless to my relatives, like salty water.

Even people who are not good to his relatives, they will be good to women who are close to their hearts. Do you have this? . . . .

thuvarththa sevvAyinArkkE thuvakkaRath thurisanAnEnthuvarththa sevvAyinArkku – these women will hide their evil intentions and, displaying their reddish lips, would enslave him. He will also not know the faults in their minds. He will not even know that they do not have real affection towards him. Not going beyond the beauty of their mouths, he will get entrapped in it. Such women will utilise the beauty of their mouth to hide the faults in their minds and to separate him from his parents and other relatives. thuvakkaRath thurisanAnEn – I became a thief to even those women by doing harmful deeds even to them such that they will think “ let the relationship with him get severed” thurisan – thief. In SrI rAmAyaNam yudhdha kANdam 19.4, vibhIshaNa says “thEna chAmsyamAnitha:” (I was disrespected by him also). I was discarded even by the lowly rAvaNa, says vibhIshaNa. In the same say, AzhwAr says that he was not wanted even by women and was driven away by them.

avaththamE piRavi thandhAy – after all these events, it appears that the birth that you gave me has been wasted. AzhwAr reached lowliness due to his karma. Can he shift the blame to emperumAn? AzhwAr certainly knows what is karma (deeds) and what is his svarUpam (basic nature); hence he says this. karma is ISvaran’s reprimand to prevent AzhwAr from attaining the benefit appropriate to his svarUpam. His svarUpam is such that his actions and inactions are under the control of ISvaran. If the gracious emperumAn says “I have forgiven you” his karma will disappear. As SrI bhagavath gIthA 10.10 says “thEshAm sathathayukthAnAm bhajathAm prIthi pUrvakam I dhadhAmi budhdhi yOgam tham yEna mAmupayAnthi thE  II” (I grant good intelligence with deep affection to those who wish to be with me and worship me always), if emperumAn decided to grant good intelligence to this chEthana and guides him well, there is none to stop him. Since AzhwAr knows all these, he tells emperumAn “you have given me a wasted birth” If a child falls into a well and the mother is witnessing it [without doing anything], it can be said that the mother pushed the child into the well. AzhwAr says in the same manner.

aranga mA nagar uLAnEemperumAn is taking posture in SrIrangam only to correct through his beauty and auspicious qualities those who indulge in worldly pursuits following their karma, and who cannot be corrected by SAsthras. AzhwAr’s opinion is that this did not fructify in his case.

Let us take up 32nd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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