Daily Archives: February 5, 2017

rAmAnusa nURRanthAdhi – 72

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – being content about what he got due to emperumAnAr’s generosity, in this pAsuram amudhanAr thinks about and becomes happy about another big favour of emperumAnAr which he did due to such generosity.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, emperumAnAr, due to his quality that is generosity, gave amudhanAr what he loved (divine feet), and amudhanAr thought about all the benefits due to that generosity, and became content; in this pAsuram – he thinks about and becomes happy about how emperumAnAr kept him among the noble ones who praise emperumAnAr by thinking about – how due to the greatness of his generosity he won those who created confusion based on their leaning towards those philosophies which are lowly, that is, the ones which dismiss vEdhas, and about – how emperumAnAr established in the whole of earth the most pure path that is of vEdhas.

kaiththanan theeya samayak kalagarai kAsinikkE
uyththanan thUya maRai neRi thannai enRu unni uLLam
neyththa anbOdu iRundhu Eththum niRai pugazhOrudanE
vaiththanan ennai irAmAnusan mikka vaNmai seydhE                    –   72

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusan – emperumAnAr
mikka vaNmai seydhu – showed unbounded generosity,
kaiththanan – and divined his winning of
kalagarai – those who confuse/agitate
samayam – (based on their association to) such philosophies
theeya – which are lowly;
uyththanan – (and he) lead/administered the
thUya – pure/accurate
mARai neRi thannai – path of vEdham
kAsinikku – in the earth;
enRu unni – thinking of such aspects,
uLLam neyththu – with hearts that are not dry (wet and like new that is polished/immersed with ghee) but affectionate,
av-vanbOdu – and being with that affection
Eththum – they praise (emperumAnAr);
niRai pugazhOrudanE – with such noble ones,
ennai vaiththanan – he kept me among them by his divine grace,
such that I could be counted as ‘he is also one of them’.

Oh! what a favour this is!  – is the thought.

Or, saying ‘niRai pugazhOrudanE vaiththanan’ – he made me who was in the association of the wrong group, to be among the SrIvaishNavas,  as said in ‘adiyarOdu irundhamai’.

It could be considered as ‘neyththa avvanbu’, or as one word ‘neiththavanbu’.

Having affectionate heart is – unlike having a dry/dabbling affection, being full of love.

EmperumAnAr_gOshti_BookCoverthiruvarangaththu amudhanAr (10), placed among niRai pugazhOr

vyAkyAnam

irAmAnusan – As said in ‘vasee vadhAnya: [sthOthra rathnam -18](~emperumAn is generous (that He is) controlled by His devotees)emperumAnAr who was referred to (in previous pAsurams) as ‘generosity’;

mikka vaNmai seydhu – As said in ‘koLLak kuRaivaRRu ilangik kozhundhu vittOngiya un vaLLal thanaththinAl’ ((Oh emperumAnAr!), your generosity which grew more as you gave it),  due to the generosity which does not reduce as more and more are given, but like a polished ruby that becomes brighter; with such quality, and with the thought that we should uplift the whole world,

kaiththanan theeya samayak kalagarai Because they reject vEdhas, they are most lowly – such philosophies which are bhaudhdha, jaina, and mAyAvAdhis, (etc.), and such philosophies that misinterpret vEdhas – being associated to such false philosophies which say that the world is transient (every minute; because knowledge is transient, etc), and that thathvam (and so brahmam) is knowledge only, universe is false, brahmam is knowledge only (nirviSEsha kUtastha chinmAthram brahmam EkamEva thathvam), and tried to establish that there is nothing else, and while agreeing to vEdhas only at the level of words, interpreting wrong meanings by seeing them improperly, but in the end making vEdhas also to be included in the list of imagined (because they had to, due to their argument that there is nothing other than brahmam!)  – emperumAnAr won such people who create agitations due to their such contradicting/bad arguments.

Their arguments would create agitations only, and they are not agreeable by the learned ones.

It is world famous how emperumAnAr won baudhdhas near thirunArAyaNapuram, Saivas in thirumalai, mAyAvadhis in Sarasvathi peetam;  as said in ‘gAthA dhAthA gadhAnAm’.

kAsinikkE uyththanan thUya maRai neRi thannai –  kAsinikkE – as said in avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi  – bhagavan bhavadhurdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time), etc.,

and in (SrI dhEvarAja ashtakam) ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE  (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdha paSAlinee (the shadows under trees being my interest, but covered by darkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE  (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha:  (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArtham avasan nAngamakshamam – kSheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) ,  etc.,

such world which instigates darkness (ignorance), being in such material world, all was in the losing end – for the upliftment of such sentient;  not being able to tolerate the series of troubles of these sentient, due to the generosity based on utmost kindness.

thUya maRai neRi thannai – the path of the most pristine vEdham as said in ‘sudar migu suruthi(gives knowledge/light by itself) – the vEdham which is without having the blemishes of mistaking one for another, or mistakes due to forgetfulness or inattentiveness, or attempts of pleasing anyone, or having any specific being as an author,  or needing any other authoritative reference;

As said in ‘Sruthi smruthi: mamai vAgyA’, the dharmas based fully on vEdhas which are in the form of commands of emperumAn;

by the word ‘maRai’, it shows both the parts of samskrutha vEdhas (Sruthi, smrithi), and thamizh prabandhams.

So, (he set the path of) dharmas that are based on Sruthi and smruthi, and, also the path of dharma of SaraNAgathy which is said in ‘ nyAsam ithyAhu: brahma vidhO vidhu:’ (surrendering to the divine feet of brahmam and get liberation due to that brahmam, that is said in nyAsam),

thasmAn nyAsa mE thEshAm thapasA adhiriktha mAhu:’ (among all thapas, nyAsam that is surrendering is said as supreme),

‘OmithyAthmAnam yunjeetha’ (By OmkAram the jeevAthmA shall surrender to paramAthmA),

yO brahmANam vidhadhAthi pUrvam yOvai vEdhAncha prahiNOthi thasmai tham thadhEvam Athma bhudhdhi prasAdham mumukshurvai SaraNamaham prapadhyE (SvEthASvathAra upanishath)’,(thus showing vEdham surrendering to emperumAn), and,

‘prApyasya brahmaNO ruPam prApthuscha prathyakAthmana: | prApthyupAyam palam prApthEs thathA prApthivirOdi cha || vadhanthi sakalA vEdhAs sEthihAsa purANakA: | munayascha mahAthmAnO vEdha vEdhArthavEdhina: ||’ (talking about artha panchakam),

and thus he set path for SaraNAgathy that is the most supreme meaning of vEdhas,

uyththanan – He established and administered such paths of vEdhas.

enRu unni – Thinking with strong conviction that emperumAnAr did these two  (that he won those of other philosophies, and administered the true path of pure vEdhas),

uLLAm neyththa anbOdu –  with affectionate heart (like polished and liquid as immersed in ghee), and with love due to that;

irundhu Eththum – being with such love, due to kindling of that love, they praise him, as said in ‘pAshaNda thrumashaNda thAvathahana’,

niRai pugazhOrudanE – with such noble ones of completely good qualities;

Without having to pray ‘adiyArgaL kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi – 2.3.10] (~when will I be able to join with the groups of your devotees?), 

here –

vaiththanan ennai he joined me (with them) (here);

jeeyar too prays for this only, in ‘vAchA yatheendhra manasA vapushA cha yushmath  pAdhAravindha yugaLam bhajathAm gurUNAm – kUrAdhinAtha kurukESamukAdhya pumsAm pAdhAnu chinthanaparassathatham bhavEyAm”,  “thvath dhAsa dhAsa gaNanA charamAvadhauya: thadh dhAsathaika rasathAvirathAmamAsthu [yathirAja vimSathi].

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

kaiththanan .. kalagarai – Those of other philosophies who were instigating to not allow the true path of vEdhas to be spread in the world;

thUya mArai neRi  thannai – ‘thUya’ could be adjective for ‘neRi’, to mean pure path of vEdhas.

enRunni … vaiththanan ennai – the noble ones losing themselves to the qualities of emperumAnAr, their hearts melt, and as part of losing, due to that affection, they sing praises of emperumAnAr.

irundhu Eththum – praising without break.

pugazh – guNam – quality.

pugazhOrudanE vaiththu – among the group of those complete in qualities, included me to the extent of some thinking that – he is also one with complete qualities.

Also- made me, who was till now with those of bad qualities, to be with the noble ones.

Read as ‘mikka vaNmai seydhu vaiththanan’  – showing his generosity, he included me (among the nobles ones).

For all the benefits seen in the previous pAsurams, this inclusion with noble ones is being the base support, and so is important, and so amudhanAr is separately thinking about it (as this pAsuram), and gets immersed, thinking – Oh! how due to his generosity has helped me in this way!

– – – – –

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thiruvAimozhi – 4.4.3 – aRiyum sendhIyai

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

Full series >> Fourth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – parAnkuSa nAyaki‘s mother, looks speak about her many activities and says “they are innumerable”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “parAnkuSa nAyaki thinks about emperumAn‘s prathApam (valour) and anugraham (kindness) and considers agni (fire) and vAyu (air) to be him and worships them”.

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

aRiyum sendhIyaith thazhuvi achchudhan ennum mey vEvAL
eRiyum thaN kARRaith thazhuvi ennudaik kOvindhan ennum
veRikoL thuzhAy malar nARum vinai udai AttiyEn peRRa
seRivaLai mun kaich chiRu mAn seyginRadhen kaNNukkonRE

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

aRiyum – known to burn
sem – having reddish color
thIyai – fire
thazhuvi – embracing (thinking it to be the emperumAn with abundantly radiant form)
achchudhan – he will not abandon me!
ennum – says;

(while embracing such burning fire, like prahlAdha’s body)
mey – body
vEvAL – did not burn (the fire did not affect her); (though she is bewildered, since fire fears bhagavAn, it will not hurt her);
eRiyum – blowing
thaN – cool
kARRai – southerly breeze
thazhuvi – (since it is cool, considering it to be bhagavAn) embracing
ennudai – one who is obedient towards me,
gOvindhan – gOvindha
ennum – says (you said that you were going to herd the cattle, but why have you come back as quick as wind?)

(She)
veRi koL – having abundance of fragrance
thuzhAy malar – thiruththuzhAy  (thuLasi)
nARum – emitting pleasant smell; (as said in thiruviruththam 56 “Or thaN thenRal vandhu … ampUnthuzhAyin inthEn puyaludai nIrmaiyinAl thadaviRRu en pulan kalanE” (a cool breeze approached me and gently touched my body and ornaments with the thuLasi’s honey it carried);
vinai udai AttiyEn – me who is being sinful (to see this bewilderment)
peRRa – being the mother
seRi – became enriched (due to thinking that the substitutes fire and breeze are him)
vaLai – having bangles
mun kai – having forehand
siRu – young
mAn – my daughter who resembles a deer
seyginRadhu – the activities performed
en kaNNukku – for my eyes
onRE – does not appear as one (it appears to be many)

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

While embracing reddish fire which is known to burn, my daughter says “he will not abandon me!”; her body did not burn (like prahlAdha’s body did not burn); embracing the blowing cool southerly breeze, she says “he is my obedient gOvindha”; thiruththuzhAy from her is emitting abundance of fragrance; being the sinful mother of my young daughter who is having enriched forehand with bangles, her activities appear to be many for my eyes.

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

  • aRiyum sendhIyaith thazhuvi –  She embraced fire knowing well that it will burn and cannot be extinguished easily.  Alternatively – before when she was not bewildered, she would know that fire would burn and thus avoid it. She embraced the reddish fire which burns. Is she embracing fire thinking that “The power of fire is subdued by some manthrams/herbs”?
  • sendhIyaith thazhuvi – Seeing that the fire is shining as bhagavAn as said in SrIvishNu purANam 1.9.63 “thEjasAm rASimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies), she embraces it. As said in thiruvAimozhi 8.9.3 “porunIrk kadal thIppattengum thigazhum eriyodu selvadhoppa” (Like a wavy ocean set on fire approaching), she thinks that emperumAn is wearing a shining diamond garment and coming to embrace her.
  • achchudhan ennum – she says “he has come to safeguard his belonging [me]”.
  • mey vEvAL – While she is embracing the fire out of bewilderment, why is the fire not burning her? That is because it is coming through achyutha as said in purusha sUktham “mukhAdhindhraSchAgniScha” (From the mouth of the virAt purusha (supreme lord), indhra and agni appeared).
  • sendhIyaith thazhuvi achchudan ennum mey vEvAL – This [recital of “achyutha” name] is her manthram to arrest the fire.
  • mey vEvAL – As said in SrIvishNu purANam 1.17.39 “thath smruthyAhlAdha samsthitha:” (being the one with joy due to thinking about bhagavAn), due to being wet [sweat etc] on thinking about bhagavAn, the fire does not burn her; prahlAdha said in SrIvishNu purANam 1.17.47 “paSyAmi padhmAstharaNAsthruthAni SIthAni sAvAni dhiSAm mukhAni” (Oh father! Though this fire is burning fiercely due to the presence of wind, it is not burning me; I see the presence of a spread of lotus flowers in all my directions). Alternatively – there is no one for me to say as in SrI rAmAyaNam sundhara kANdam 53.28 “SIthObhava” (let there be coolness). Since the one who orders the fire to be cool, herself is embracing the fire, it will not burn her [Here parAnkuSa nAyaki is considered as a divine consort of emperumAn].

To embrace vAyuputhra (son of vAyu, hanumAn) [or vAyu] is the duty of the lord and his beloved consort while in separation; SrI rAmAyaNam 1.13 “parishvangOhanUmatha:” (I am embracing hanumAn as a present to him); Since it is said in thaiththirIya upanishath “vAyOragni:” (From vAyu comes agni, and hence agni is seen as son of vAyu).

  • eRiyum … – Embracing the cool breeze. This is the amazing aspect. For the one who is suffering in separation, even cool breeze will burn. But since the air is bhagavAn‘s life, it also will not burn her; purusha sUktham “prANathvAyurajAyatha” (air appeared in prANa).
  • ennudaik kOvindhan ennum – [Explanation in context of SrI rAma] Can I bear his separation as said in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I will not survive even a moment without sIthA)? parAnkuSa nAyaki says – his existence is for others only.
  • ennudaik kOvindhan ennum – [Explanation in context of krishNa] parAnkuSa nAyaki says “He appeared in the form of a cowherd, to embrace me and relieve me of all my suffering”. She is different from worldly people and women in separation; for worldly people, fire should burn and for women in separation, breeze should burn. She is not seen to be affected by either.
  • veRi koL thuzhAy malar nArum – The fragrance acquired from the union in “kOvai vAyAL” will remain for some days [that is why she is having the fragrance in her body still]; alternative explanation – since if the incidental body is eliminated, the AthmA is naturally existing for bhagavAn [that knowledge about bhagavAn is seen as the fragrance]; another explanation – it can be said that emperumAn hid in the breeze and embraced her through that [thus transmitting his fragrance to her]. It is said in thiruvAimozhi 8.9.10 “anRi maRROr upAyam en ivaL anthaNNanthuzhAy kamazhdhal” (What other reason can we say for the fragrance of beautiful thiruththuzhAy being emitted from her?).
  • vinai udai AttiyEn peRRa – It is due to being born to me who is sinful, she is going through so much suffering. The mother identifies the puNya (virtue) accumulated over many births as pApa [it is due to such puNya, she is engaged in bhagavath vishayam], due to the current loss. Due to my sin, she was engaged so much with him that even in separation the fragrance of thiruththuzhAy is present on her and she looks at similar objects and considers them to be him and then gives them up. Those who become engaged in bhagavath vishayam, will obviously not get along with their [worldly] parents; it is said in periya thirumozhi 3.7.7 “annaiyum aththanum enRu adiyOmukku ingu irangiRRilaL” (she did not show mercy even though we are her parents).
  • seRi vaLai munkaich chiRumAn – this is the current unfortunate situation! instead of seeing the marks of the bangles of her hand [due to their union] on him, we are just seeing his divine thuLasi on her.
  • siRu mAn – One who has many bangles in her forehand. This was her previous state, she is fit to be like that even now [but now due to separation, her bangles slipped out].
  • siRu mAn – Is she matured enough to handle these? She is very young!
  • seyginRadhu en kaNNukku onRE – She is saying “It is not one; many”. Embracing fire, embracing breeze, [her body] smelling divine thuLasi etc. We cannot identify her as a worldly girl since she is unaffected by fire; she cannot be said to be in union with bhagavAn since she is seeking out the objects which resemble him; she cannot be said to be in separation since thiruththuzhAy fragrance is present on her; thus, can her nature be described as one?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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