Daily Archives: February 7, 2017

sthOthra rathnam – 47

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

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Introduction

In this SlOkam, ALavandhAr looks at the attainable ISvara‘s distinguished nature, and his own previous state, and thinks “How can I, a samsAri (worldly person) desire for the kainkaryam which is too far for the minds of brahmA, rudhra et al and is desired by nithyasUris who are untouched by material aspects? How can royal food become touched by poison!” and condemns himself as done by nammAzhwAr in “vazhavEzhulgu“.

dhigaSuchimavinItham nirdhayam mAmalajjam
paramapurusha! yO’ham yOgivaryAgragaNyai: |
vidhiSivasankAdhyair dhyAthumathyanthadhUram
thava parijanabhAvam kAmayE kAmavruththa: ||

Word by word meaning

paramapurusha – Oh purushOththama (supreme lord)!
kAma vruththa: ya: aham – me who is popularly known to act according to (my own) whims and fancies
yOgivarya agragaNyai: – those who are considered as foremost among the best yOgis
vidhi Siva sanaka Adhyai: – brahmA, Siva, sanaka et al
dhyAthum – even to think
athyantha dhUram – being very far
thava parijana bhAvam – service to you
kAmayE – desiring
aSuchim – impure
avinItham – not reformed (by an AchArya)
nirdhayam – merciless
alajjam – shameless
(tham) mAm dhik – I should condemn such me

Simple Translation

Oh purushOththama! I who is popularly known to act according to (my own) whims and fancies, should condemn myself who is impure, not reformed, merciless and shamless yet desiring for service to you which is very far to even think for those brahmA, Siva, sanaka et al who are considered as foremost among the best yOgis.

vyAkyAnam (Commentary)

  • aSuchim – Me who is connected to the material body since time immemorial. nithyaSudhdha (those who are eternally pure) are those who have had no connection with material body ever.
  • avinItham – Since I have not done any service towards an AchArya who will help me realize that this body is the cause for impurity, I am not reformed.
  • nirdhayam – Like nectar is countered with poison, me who ignored the distinguished bhagavath vishayam (matters relating to bhagavAn) and tried to counter it.
  • alajjam – Shameless me for not even knowing that it is laughable for me to trying to approach bhagavAn like a bawd (woman incharge of brothel) tries to engage with the emperor.
  • mAm dhikALavandhAr is condemning himself for having these inauspicious qualities.
  • paramapurusha – Oh supreme lord of all!
  • yO’ham – Me who is best known as the worst of fallen persons.
  • yOgi varya … – brahmA, Siva et al who are the foremost among the best yOgis, sanaka et al who are brahma bhAva nishta (fully focussed on emperumAn) – even for these, that which is too far to even think about.
  • thava parijana bhAvam – The kainkaryAmrutham (nectar of performing service) to your highness who is the lord of all and most enjoyable; I desired for that which is performed by the nithyasUris (eternally free souls) who sustain themselves by their attachment to bhagavAn and who are distinguished themselves.
  • kAmayE – Did I stop with just having the attachment? I am at a state where I cannot bear myself anymore without it. I called out saying “kadhA nu sAkshAthkaravANi” and “kadhA praharshayishyAmi“.
  • kAma vruththa: – Me who did whatever I desired like a person attached to sensual pleasures will do anything without checking if it can be done or not. Desire will not see one’s nature [I am also doing this without knowing my own nature].

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.4.5 – kOmaLa vAn kanRai

Published by:

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 fifth pAsuram – parAnkuSa nAyaki‘s mother says “I do not know when my daughter’s suffering will come to an end”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “My daughter thinks about his actions of protection [for others], sees calves and a serpent and says ‘these [calves] are the ones he protected and this [serpent] is his bed while he protects'”.

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

kOmaLa vAn kanRaip pulgik kOvindhan mEyththana ennum
pOm iLa nAgaththin pin pOy avan kidakkai Idhennum
Am aLavonRum aRiyEn aruvinaiyAttiyEn peRRa
kOmaLa valliyai mAyOn mAl seydhu seyginRa kUththE

Listen

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

kOmaLam – young
vAn – big
kanRai – calves
pulgi – embracing
gOvindhan – gOvindha (who was crowned for herding the cows)
mEyththana – herded (with great love)
ennum – says;
pOm – moving
iLam nAgaththin – young serpent
pin – behind
pOy – going (thinking that “wherever it goes, we can see emperumAn there”)
avan kidakkai – the bed where he rests
Idhu – this
ennum – says;
aru – difficult (to fully exhaust by experiencing the results)
vinaiyAttiyEn – me who is having sins
peRRa – gave birth (to suffer like this)
kOmaLam – tender natured
valliyai – creeper which spreads on the ground (due to not having a supporting stick)
mAyOn – one who is having amazing qualities and activities
mAl seydhu – made her go mad
seyginRa – doing
kUththu – dramas
Am aLavu – to what extent
onRum – anything
aRiyEn – I don’t know

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

My daughter, embracing the young [but] big calves says “these cows were herded by gOvindha”; going behind the young serpent which is moving, she says “this is the bed where he rests”; tender-natured creeper like parAnkuSa nAyaki who is born to me, having sins which are difficult to exhaust by experiencing the results, is driven mad by emperumAn who is having amazing qualities and activities; I don’t know up to what extent his dramas will go on!

It is implied that if she gets killed by being bitten by the snake, he along with his worlds will also be finished. “vAn kanRai” is also recited as “AN kanRai” (male calves).

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

  • kOmaLa vAn kanRaip pulgi – By age they are young, but physically they are well built – embracing such calves; calves which are shining in a distinguished manner like a ruby – embracing such calves; kOmaLa indicates mANikka (ruby) and youthfulness. Thus, embracing such attractive and tender calves. Their age matches krishNa’s age; for those who reached him, they get sAmyApaththi (equality) [since the calves took shelter of krishNa, they too became like him].
  • gOvindhan mEyththana ennum – Crowned for protecting the calves with great desire as said in SrIvishNu purANam 5.17.19 “vathsamadhyagathambAlam” (krishNa who is amidst the calves and looking youthful) and in thirunedunthANdagam 16 “kanRu mEyththu inidhuguandha kALAy” (the bull like krishNa who lovingly herded the calves). Their well-nourished state is physically visible indicating that they were lovingly cared by the apt-lord. When she embraces the calf’s neck, it will jump and run – she will say “the calf is as active and youthful as krishNa”.

At that time, a serpent goes by; she starts following it. That is the bhOga prAvaNayam (bhOga means enjoyment and serpent; desire for enjoyment, desire for serpent) for her.

  • iLa nAgam – mukthAthmAs will always remain 25 years old, due to constant engagement with bhagavAn; she considers that youthful state to be present in the serpent too. Is she thinking properly to embrace the calves and go behind serpent? since the calves remain in one place, she embraces them and since the serpent keeps moving, she chases it. Since she thinks “wherever it goes, he will come there”, she went behind it. He is known to be paramabhOgi (most enjoyable; the supreme person on the serpent).
  • avan kidakkai Idhu ennum – It will go inside ant-hill, its resting place; she will keep looking at that ant-hill, in order to see him when he comes there.
  • Am aLavu onRum aRiyEn – Is the world going to end? I don’t know; she is not withdrawing realizing it to be a serpent; what will happen now? For the divine mother, it appears that her daughter is residing with a serpent [which is very dangerous]. If she dies, emperumAn, who is the cause of whole universe, will also be gone; if the cause [bhagavAn] is gone, the effect [universe] will also be gone.
  • aru vinai AttiyEn peRRa – My sins are the cause for her thoughts and sufferings. Alternatively – it is explained as – my tender daughter who is born to me due to my endless puNyas (virtues) as said in thiruviruththam 37 “nedungAlamum kaNNan nIL malarppAdham paravip peRRa” (acquired by worshipping krishNa’s big lotus feet for a long time).
  • peRRa – Though she is born to her, she is beyond her reach/control as she became completely belonging to bhagavAn‘s spiritual world.
  • kOmaLa valliyai – Not just any creeper, but very young creeper. She is in a childish stage where she needs the support of bhagavAn.
  • mAyOn – One who is having amazing praNayithva (greatly loving) guNam which can make one forget oneself on seeing him.
  • mAl seydhu – driving her mad.
  • seyginRa kUththu – dramas he plays.

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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org