Daily Archives: December 10, 2016

thiruvAimozhi – 4.2.11 – meliyum nOy

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Full series >> Fourth Centum >> Second decad

Previous pAsuram

nammalwar-art-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says that those who are well versed in this decad, among the thousand pAsurams, mercifully spoken by him on the divine feet of krishNa, who united with him to relieve him of his unbearable anguish, will be comparable to ayarvaRum amarargaL (nithyasUris – eternal residents of paramapadham).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully says “those who learn this decad will attain the result of uniting with nithyasUris”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eleventh pAsuram. In the end – AzhwAr says “Those who can recite this decad, will become comparable to nithyasUris”.

pAsuram

meliyum nOy thIrkkum nam kaNNan kazhalgaL mEl
mali pugazh vaN kurugUrch chatakOpan sol
oli pugazh Ayiraththu ippaththum vallavar
mali pugazh vAnavarkkAvar naRkOvaiyE

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

meliyum – the cause for such weakness
nOy – separation
thIrkkum – one who will cure
nam – who is easily approachable for devotees
kaNNan – krishNa
kazhalgaL mEl – on the divine feet
mali – well developed (persevering even in separation)
pugazh – having fame
vaN – laudable
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoke
oli – glorious
pugazh – completeness of all attributes
Ayiraththu – among the thousand pAsurams
ippaththum – this decad as well
vallavar – those who can understand the mood and recite/practice
mali – abundance
pugazh – having bhagavath anubhavam (experience of bhagavAn)
vAnavarkku – for nithyasUris
nal – laudable
kOvai Avar – become united

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

nammAzhwAr, the leader of the laudable AzhwArthirunagari, mercifully spoke thousand pAsurams which have completeness of all glorious attributes on the divine feet of krishNa who is easily approachable for his devotees and who will cure the separation which causes such weakness in AzhwAr. Those who can understand the mood and recite/practice this decad as well, will become laudable and united with nithyasUris who are having abundance of bhagavath anubhavam.

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

  • meliyum nOy thIrkkum – Mother withdraws her support thinking that it will “weaken” her daughter [Mother’s words stop after “meliyum” – after that it is AzhwAr‘s words in his natural mood], but the [real] owner (emperumAn) will not abandon [his property]. periya thirumozhi 8.9.7 “peRRAr peRRozhindhAr” (My parents gave birth to me and abandoned me subsequently) etc.
  • nam kaNNan – It is well established in sacred texts that emperumAn will come for help whenever there is danger as said in SrI bhAgavatham kANdam 10 “thAsAmArAvirabhUch chauri:” (krishNa arrived amidst the cowherd girls with a smiling beautiful lotus like face and yellow garment like a cupid for cupid himself). On the divine feet of krishNa who can cure the disease of separation which is the cause for her weakened state.
  • mali pugazh … – The glory acquired by AzhwAr due to longing for emperumAn as in “I want to experience his forms which are from distant place/time”. Mercifully spoken by such glorious AzhwAr.
  • oli pugazh Ayiraththu ippaththum vallavar – Those who can recite this decad which expressively explains the auspicious qualities of emperumAn who caused such longing in AzhwAr and who also drove away such longing without a trace by accepting AzhwAr.
  • mali pugazh vAnarkku Avar naRkOvaiyE – [It is not that AzhwAr becomes comparable to nithyasUris, instead] They will become comparable to AzhwAr. nithyasUris long for bhagavAn while eternally/fully enjoying him [desiring for more such experience]; AzhwAr longs for bhagavAn in the abode where people have no such longing in separation of bhagavAn; so, “longing for bhagavAn” is common for both nithyasUris and AzhwAr – thus they both are comparable.
  • naR kOvai Avar – He will be a good combination with vAnavar [i.e., AzhwAr will fit in perfectly among nithyasUris].

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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thirumAlai – 44 – peNNulam sadaiyinAnum

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gajendramoksham

avathArikai (introduction)

AzhwAr says that all the eminence that he had mentioned for the bhAgavathas (followers) of emperumAn would fit them well, considering that an animal, gajEndhran, got the rare-to-obtain benefit that even people like brahmA et al could not get. Through this incident, he also indicates the benefit that he had obtained and brings this prabandham (poetic composition) to an end [the next pAsuram gives the benefit for those who learn these pAsurams].

Let us enjoy the pAusram and its meanings.

பெண்ணுலாம் சடையினானும் பிரமனும் உன்னைக் காண்பான்
எண்ணிலா  ஊழி ஊழி தவம் செய்தார் வெள்கி நிற்ப
விண்ணுளார் வியப்ப வந்து ஆனைக்கன்று அருளை ஈந்த
கண்ணுறா உன்னை என்னோ களைகணாக் கருதுமாறே.

peNNulAm sadaiyinAnum piramanum unnaik kANbAn
eNNilA Uzhi Uzhi thavam seydhAr veLgi niRpa
viNNuLAr viyappa vandhu AnaiakkanRu aruLai Indha
kaNNuRA unnai ennO kaLaigaNAk karudhumARE

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Word-by-word Meaning

peN ulAm – gangA moving about
sadaiyinAnum – sivan, having matted hair
piramanum – and brahmA
unnaik kANbAn – to see you
eN ilA Uzhi Uzhi – for innumerable periods [Uzhi is the time of deluge]
thavam seydhAr – those who did penance
veLgi niRpa – putting their heads down in shame (since they could not see you)
anRu – during that time
Anaikku – for SrI gajEndhrAzhwAn (who got trapped in the crocodile’s jaws)
vandhu – (to liberate him) coming to the shore of the pond
viN uLAr viyappa – making even the nithyasUris amazed
aruLai Indha – providing your grace
kaNNuRa – one who is blind [in not seeing the shortcomings of followers]
unnai – you
kaLaigaNA – being the refuge for all
karudhum ARu ennO – how to think?

vyAkhyAnam (commentary)

peNNulAm sadaiyinAnum – Siva, who has expansive matted hair so that gangA can move about. The opinion is – is it possible to see sarvESvaran by having the pride of controlling gangA inside his matted locks? It is pertinent to recall thirumazhisai AzhwAr’s nAnmugan thiruvandhAdhi 4 “ARu sadaikkarandhAn aNdarkOn thannOdum kURudaiyavan enbadhum koLgaiththE” (is it proper to say that rudhran, who is holding gangA, hidden in his matted hair, is equal to sarvESvaran?

piramanum – and brahmA, who created that Siva. SrI rAmAyaNam yudhdha kANdam 120.3 says “karthA sarvasya lOkasya brahmA brahmavidhAm vara:” (one who creates all the words and who is the greatest among brahmagyAnis (those who know brahmam, emperumAn)). Can such brahmA, thinking of the pride of giving knowledge to jIvAthmAs like a school teacher, attain emperumAn? He can at the most count the people that he has created and their pApa and puNya (sins and virtues), having created them. Can he measure the immeasurable emperumAn? poygai AzhwAr in his mudhal thiruvandhAdhi 56 says “kadikkamalam thannuL irundhum kANkilAn kaNNan adikkamalam thannai ayan” (despite being inside the lotus flower which sprang from emperumAn’s navel, brahmA has not seen the divine lotus feet of krishNa).

unnaik kANbAn – to see you. thaiththirIya upanishath says “yathO vAchO nivarthanthE” (trying to measure the qualities of emeprumAn, vEdhas returned, unable to measure). Your (emperumAn’s) greatness is such that vEdhas could not measure even one of your auspicious qualities. However much nithyasUris enjoy you, they cannot see your limits. To see such an emperumAn . SrIvishNu purANam 5.1.49 says “niravadhya: para: prApthEr niradhithO’kshara: karma: I sarvESvaraparAdhArO dhAmnAm dhAmAthmakO’vyaya: II” ((you) are faultless; are rare to attain; do not have one to support you; are indestructible; have unlimitedly supreme joy; are the support for all who are engaged with you, the Isvara; are the radiance for all radiant materials; are faultless). It is not that the others do not know your limits. Even you do not know your limits. nammAzhwAr said the same in his thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (even he does not know his inherent quality). kANbAn – only after seeing him can I get a benefit from him. Unless he makes himself available to be seen, others, however great gyAna (knowledge) or Sakthi (power) they may have, cannot see him with their capabilities. thaththirIya upanishath nArAyaNavalli 1.10 says “na sandhruSE thishtathi rUpamasya na chakshushA paSyathi kaSchanainam” (his form is such that it cannot be seen by [our] eyes; no one sees him with his eyes). rig vEdham says “na mAmsa chakshurabhivIkshathE tham” (his form cannot be seen by these eyes made of flesh). vishNu dharmam says “na mAmsa chakshushA dhrashtum brahmabhUtha: sa SakyathE” (he, the brahmam, is rare to be seen by these eyes, made of flesh). Thus, the vEdha SAsthras thundered that he cannot be seen easily.

eNNilA Uzhi Uzhi thavam seydhAr veLgi niRpa – those who carry out penance for long years such as the period of deluge, step back from their penance with shame, thinking ”the person, to see whom we are carrying out this penance, has not yet come”. dhEvathAs on whom hiraNya, rAvaNa et al carry out penance to grant them benefits, carry out penance on him. mahAbhAratham sabhA parvam 14.8 says “yuga kOti sahasrANi vishNumArAdhya padhmabhU: I punasthrailOkyadhAthruthvam prApthavAnithi SuSruma II” (we hear that brahmA, born in a lotus flower, did penance for thousands of crores of yugas [each yuga is 43,72,000 years by our metrics] and became the head for the three worlds again). veLgi niRpa – the opinion here is that instead of doing penance for crores of years it would have been better had they fallen into the jaws of a crocodile, and hence they felt ashamed. vishNu dharmam 69.47 says “paramApadhamApannO manasA’chinthayadhdharim I sa thu nAgavara: SrImAn nArAyaNa parAyaNa: II” (gaJendhrAzhwAn [gajEndhra, the elephant], who got into a deep trouble, who had the wealth of kainkaryam [service to emperumAn] and one who had nArAyaNa as the supreme refuge, meditated on hari [nArAyaNa]). Thus, these dhEvathas felt ashamed that instead of surrendering to emperumAn due to the danger of samsAram, their decision to carry out penance with their own efforts has been proved wrong.

viNNuLAr viyappa vandhu nithyasUris were surprised that emperumAn was ignoring them as well as dhEvathAs such as brahmA, who were toiling like this, in order to fall at the feet of an animal, with his divine dress and divine hair dishevelled. They marvel at his simplicity. bhattar in his SrIrangarAja sthavam 2.57 says ”athanthrithaSamupathiprahithahastham svIkrutha praNithamaNipAdhukam kimithi chAkulAntha:puram I avAhanaparishkriyam pathakarAjamArOhatha: kripravarabrumhithE bhagavathasthvarAyai nama: II” (I salute the speed with which you came to climb on periya thiruvadi (garuda), who was not in his splendorous decor, as soon as you heard the distressing voice of gajEndhrAzhwAn, not bothering about the support for your hand that vishvaksEnar extended, not wearing the gem-studded sandals brought for you and with your womenfolk exclaiming in grief “how is this!”). Since those who wonder should be different from those who stand in shame, the term viNNuLAr refers to nithyasUris who are different from brahmA et al [who were referred to as veLgi niRpa]. vandhu – coming to the shore of the pond where gajEndhra was in distress; since AzhwAr says ”coming to the shore” instead of saying “going to the shore” it shows that emperumAn considers only that place where  his follower is present as his place and his action to assist his follower is his own.

Anaikku – without considering that brahmA et al were born in dhEva class and gajEndhra was born in animal class, emperumAn only looked at the danger that his follower was in and protected him.

anRu – that day when gajEndhra realised that his strength would not protect him. vishNu dharmam 69 says “gaja AkarshathE dhIrE grAha AkarshathE jalE I thayOrdhvandhvasamam yudhdham dhivyam varshasahasrakam II” (gajEndhra is pulling to the land; crocodile is pulling into the water; between them the battle lasted on equal front for 1000 years by dhEva metrics). When gajEndhra tried to save himself, there was no difference between him and the penance that brahmA et al had carried out for their benefit. It is pertinent to note that only when gajEndhra stepped back from protecting himself did he become greater than those people [brahmA et al]. That day you showed mercy on an elephant which was trapped in a crocodile’s jaws; today, when I am trapped in the five senses-like crocodiles of Sabdham etc [sound, sight, taste, smell and touch], you should show mercy. The elephant suffered for 1000 years; I am suffering since time immemorial. He was trapped in the shores of a small pond; I am caught in the ocean of births. The opinion here is that emperumAn should shower grace on AzhwAr who in caught in a far more serious danger than gajEndhra.

aruLaiyIndha – aruL is grace. The act of grace [of emerpumAn] was to free gajEndhra from the jaws of the crocodile, gently stroke his injured leg, to give fomentation with his vasthram (upper cloth) to comfort him, to take the flower from his trunk and place in on his [emperumAn’s] divine feet. The opinion is that in the same way emeprumAn should redeem AzhwAr from SabdhAdhi (five senses such as sound etc) matters and comfort him by making him a servitor to make up for the lost time also.

kaNNuRA – one who is blind. “Since you [emperumAn] helped me [not minding my blemishes]” AzhwAr is happy that emperumAn is without sight – this is a type of nindhAsthuthi ( praising through abuse). This shows emperumAn’s sensible quality of not expecting anything in return when he engages in ignoring those who try to protect themselves and blessing those who withdraw from protecting themselves. It shows his great masculinity. AzhwAr is surprised that this world is losing out, not knowing that emperumAn will even fall at the feet of one who desists from protecting himself and holds on to emperumAn as means, bearing in mind his emptiness.

unnai ennO kaLaikaNak karudhumARE – those who think that emperumAn is the universal protector are ignorant because they do not know that he protects only those who consider him as their means and ignores those who think that emperumAn, as well as their own efforts, will protect them. While jithanthE SlOkam 1.2 says “dhEvAnAm dhAnavAnAncha sAmAnyamadhidhaivatham ” (he is equal to both those who follow him and those who do not), since he kills entities such as crocodile to protect entities such as elephant, can we consider him to be protector for all? We could consider this also as nindhAsthuthi.

We shall now take up the last pAsuram in this prabandham.

adiyEn krishNa ramanuja dhAsan

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rAmAnusa nURRanthAdhi – 61

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Introduction (given by maNavALa mAmunigaL)

amudhanAr lauded emperumAnAr’s qualities, saying ‘guNam thigazh koNdal’; when asked “what is the nature the glory of his qualities?” amudhanAr divines about the nature of those qualities.

Introduction (given by piLLailOkam jIyar)

“You praised his qualities saying ‘guNam thigazh koNdal’, what is the nature of the glory of his qualities?’ – to those who asked this, amudhanAr replies – I am a complete sinner, and am drowned in the sea of material life, and emperumAnAr without my knowing to ask for anything, by his high grace only came himself to me and corrected me such that I became his servant – after that  –  emperumAnAr towards whom parAnkusa, parakAla, nAtha, yAmunAr, and others are having special love, and is having the great thapas of SaraNAgathi after having given gadhya thrayam at the divine feet of periya perumAL for the upliftment of all the sentient, such emperumAnAr’s divine qualities cover all eight directions of the earth, and are completely bright and are seen everywhere in there.

kozhundhu vittOdip padarum venkOL vinaiyAl nirayaththu
azhundhiyittEnai vandhu AtkoNda pinnum – arumunivar
thozhum thavaththOn em irAmAnusan  than/thol  pugazh sudar mikku
ezhundhadhu aththAl nal athisayam kaNdadhu iru nilamE                 61

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Word by word meaning (given by maNavALa mAmunigaL)

aru – As said by ‘sa mahAthmA sudhurlabha:’  they are very rare for emperumAn too to get;
munivar – as said in ‘vAsudhEvas sarvam’,  they think all the time “He is everything for us”
thozhum – emperumAnAr is such that the aforementioned people would come and worship at his divine feet
thavaththOn – emperumAnAr having the thapas that is SaraNAgathi
em – our svAmi
irAmAnusan thanemperumAnAr’s
pugazh – auspicious qualities
kozhundhu vittu – flourishes more and more
Odi – at fast rate
padarum – and is present in the full wide area;
Now, due to
vem – cruel/inauspicious
kOL – and strong (prabalam)
vinaiyAl – karmas,
azhundhiyittEnai – I have drowned
nirayaththu – in the samsAram that is full of sorrows
which is as said in ‘maRRa narakam’, being the opposite of the greatly enjoyed place (SrIvaikuNtam);
vandhu – coming to the place where I was in such state
AL koNda pinnum – (he) got me to be subservient to him; after that
sudar mikku – without ending/diminishing, with the unbounded brightness due to accepting me,
ezhundhadhu – that brightness became more prominent, and is looking for whether there are more like this whom can be accepted;
aththAl – because of that,
irunilam – the big earth
nal athisayam kaNdadhu – saw the great wonder.

Or, for rAmAnusan than pugazh sudar mikku ezhundhadhu – even after taking me who is a sinner, as servant, his glory is not diminishing and not only that, it is flourishing and appeared with unsurpassed  brightness.  In that case, ezhundhu – appeared.

When recited as irAmAnusan thol pugazh –  thol -> thonmai -> from ancient times -> since it has been present from ancient times, the auspicious qualities, they are being according to true nature, and ancient/staying – such qualities are flourishing this way;

kozhundhu vittu -> the karmas are present and flourishing .

vemmai – terrible/cruel;  kOL – midukku –  strength.

 

vyAkyAnam

aru munivar thozhum thavaththOn – aru –  sa mahAthmA su dhurlabha:’ – said gIthAchAryan because he thought “Alas! nammAzhvAr incarnated only after the completion of my incarnation, and so could not get the dharSan of him during my time!”, periyavAchchAn piLLai divines the meaning for this phrase from SrI bhagavath gIthA, so ‘aru’  refers to nammAzhvAr who was hard for Him to get/see.

munivar – As ‘vAsudhEvas sarvam’, and, ‘uNNum sORu, parugu neer, thinnum veRRilaiyum ellAm kaNNan emperumAn [thiruvAimozhi], these are the meanings he was thinking in meditation for sixteen years, which he revealed as dhivya prabandham.  periyavAchchAn piLLai divined this meaning as well.  In this way the completely rare to get nammAzhvAr, and those who got his grace, that is, nAthamunigaL and AlavandhAr, were worshiping the ‘bhavishyadhAchArya vigraham, and were meditating upon his divine incarnation, and were living taking a lot of efforts,  so amudhanAr is calling them together as munivar.

thozhum – As said in ‘pUrvE mUrdhnAnvayam upagathAkEsikA mukthimApthA:’, they are of the faith that he (emperumAnAr) only is the udhdhArakar (who can lift us up from this material world); emperumAnAr is such;

thavaththOn  – he follows the path of SaraNAgathi, who is as praised in ‘thasmAnyAsamEshAm thapasAmathirikthamAhu:’;

jeeyar also divined this meaning about emperumAnAr in ‘kAlathrayEpi karaNAthrya nirmithAthi pApakriyasya SaraNam bhagavath kshamaiva – sAchathvayaiva kamalA ramaNErthithAya kshEmassa Evahi yathIndhra bhavchchrithAnAm’ [yathirAja vimSathi].

em irAmAnusa than – our lord that is emperumAnAr – his –

pugazh – auspicious qualities;

when recited as ‘irAmAnusan thol pugazh’ – it is about the eternal, natural, auspicious qualities.

such auspicious qualities;

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691aru munivar (nammAzhwAr, madhurakavi AzhwAr and nAthumunigaL – kAnchIpuram)

kozhundhu vittOdip padarum venkOL vinaiyAl nirayaththu azhundhiyittEnai – That which flourishes more and more, and quickly, spanning the world, and as said in ‘dhurAchAra:’, is in the form of doing what should not be done, and not doing what should be done, and so is the target of punishment by emperumAn as said in ‘kshipAmi’, and ‘nakshamAmi’,  and

as said in ‘yath brahma kalpa niyuthAnubhavEbhyA nASyam’, those bad deeds could not be rectified by experiencing its effects or by doing amends – due to such strong bad karma, I am drowned in this material world and where I cannot find the shore,  such world that is of endless sorrows and which is said as ‘maRRa narakam’, that is the opposite of the great happiness of the higher world (SrIvaikuNtam);   vemmai – terrible/cruel;  kOL – midukku –  strength.

vandhAtkoNda pinnumat the time when I did not know to ask that I should be saved, emperumAnAr due to his voluntary grace, from SrIvaikuNtam, came down searching for me to the place I was in, and without discarding me seeing my lack of knowledge, got me as his servant; after that – only after getting (the lowly) me –

sudar mikkezhundhadhu – Not getting satiated with just that, due to accepting me and saving me, it got unbounded glory and grew further; it grew looking for similar people who could be accepted; like how after surrendering to emperumAnAr, amudhanAr’s state changed, after the glory of emperumAnAr came and accepted amudhanAr, they flourished further and further;

aththAl nal athisayam kaNdadhu iru nilamE – Due to the uprising of his auspicious qualities after accepting me who am a complete sinner, as said in ‘vasundharA puNyavathee’, the earth felt relieved that its load (of bad) would reduce.

iru nilam – in the world that is so wide;  irumai – greatness; Or, iru nilam – in this earth that is very wide;

aththAl nal athisayam kaNdadhu – This can also be explained as – only after gracing the sinners like me did emperumAnAr’s auspicious qualities grew with boundless glory, so, due to that uprising, its wonder was seen by everyone in the world;

It can be read together as – ‘sudar mikku ezhundhadhu – kozhundhu vittu Odip padarum – and the meaning can be said as – those uprising auspicious qualities after accepting me, got the disease/wanting of wishing to save more and more people like me if they are present in this world, and so grew more and more and spanned and covered the whole world in all directions.

This is the nature of the glory of auspicious qualities of emperumAnAr – is the thought here.

 

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

kozhundhu vittu … venkOL vinaiyAl – If one tries to do one sin, then it would flourish more and more and quickly keep spreading. Such sins are strong; they were not removable even till now by emperumAn;

nirayaththu azhundhiyittEnai vandhAtkoNda pinnum – nirayam -> hell; here, it is this samsAram (material world/life).

The sorrows given by servants of yama in hell is limited – once the sins are exhausted that sorrow would stop. But living in this material world due to our eternal karmas can be never ending sorrows. amudhanAr says he has drowned in such hell; even emperumAn is not able to lend his long arm to pull him out of it, it seems. Even in that state emperumAnAr came and pulled him out and accepted him.

It is to be relished to see the beautiful way in which amudhanAr has portrayed the divine auspicious qualities of emperumAnAr – Since he came to the place of drowning, his vAthsalaym is seen; since he came without request, his svAmithvam is seen; by accepting him as servant, his Sauseelyam, and by his coming directly himself, his saulabhyam are seen;  since he came knowing me who was drowned, his knowledge (gyAnam), and since he pulled me and saved me and kept as his servant, his completeness (pUrthi) of qualities are seen; saying ‘em irAmAnusan’, shows the connection/goal – and thus gives us enjoyment to see these qualities shown.

aru munivar thozhum thavaththOn em irAmAnusan – noble ones come and surrender to emperumAnAr; So saving me was not because he did not have anyone, it is only due to his own goodness;

There is similarity in how AzhvAr said that thiruvEkatamudaiyAn saved him and is standing there looking for more such people to save, in pAsuram – ‘sOdhiyAgi ella ulagum thozhum.. [thiruvAimozhi – 3.3.5]’.

Also a similarity in where he says ‘neesanEn niRaivu onRum ilEn, en kaN pAsam vaiththa param sudar sOdhikkE [thiruvAimozhi – 3.3.4]’.

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