Daily Archives: February 14, 2017

thiruvAimozhi – 4.4.10 – ayarkkum

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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 tenth pAsuram – parAnkuSa nAyaki‘s mother speaking about the transformations in her daughter who is unable to meditate upon emperumAn and suffering due to that, says “What shall I do?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother sees her daughter meditating upon his qualities such as saulabhyam (simplicity) etc, becoming filled with grief of being unable to see objects that resemble or related to him and says “What shall I do for her?”.

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

ayarkkum suRRum paRRi nOkkum agalavE nIL nOkkuk koLLum
viryarkkum mazhaikkaN thuLumba vevvuyir koLLum mey sOrum
peyarththum kaNNA enRu pEsum perumAnE vA enRu kUvum
mayal perum kAdhal en pEdhaikkum en seygEn valvinaiyEnE

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

ayarkkum – (unable to see objects which resemble or relate to him, she) faints

(on gaining consciousness, thinking that “he will not come in this state”)
suRRum – in all directions
paRRi nOkkum – repeatedly sees;

(as he is not visible, thinking that he is staying far)
agala – stretching (the eyes)
nIL nOkkuk koLLum – sees for long;
viyarkkum – (unable to locate him even there, out of anger in love) sweats a lot;
mazhai pOlE – like rain

(flowing tears, pushed out by the fire of anger)
kaN – upto the eyes
thuLumba – filled with
vem – revealing the inner heat
uyir koLLum – breathes heavily;
mey – (unable to bear the heat) the body, unable to sustain
sOrum – becomes very tired;
peyarththum – further

(Since the desire pushes her to speak)
kaNNA – Oh krishNa (who is easily approachable by ladies at all times)
enRu – as
pEsum – calls out;

(thinking that he arrived on hearing that name)
perumAnE – Oh my lord (who favours me more than I can imagine)
vA – shall you come?
enRu – as
kUvum – calls out;
mayal – (in this manner) causing madness
peru kAdhal – having great love
en pEdhaikku – for my disobedient daughter
val vinaiyEn – most sinful me (who sees her in such suffering)
en seygEn – what shall I do? Implies – Shall I bring the lord who refuses to come? or shall I tolerate this suffering of my daughter?

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

[My daughter] faints; [gaining consciousness] repeatedly sees in all directions; stretching the eyes, she sees for a long time; she sweats a lot; her eyes become filled with tears like rain; revealing the inner heat, she breathes heavily; unable to sustain the body, she becomes tired; further, she calls out “krishNa”; [thinking he has arrived] she calls out “Oh my lord, shall you come?”; what shall I do for my disobedient daughter who is having great love and has become mad? I am most sinful having to witness her such suffering. Implies – Shall I bring the lord who refuses to come? or shall I tolerate this suffering of my daughter?

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

  • ayarkkum – Being unstable, she will faint losing all consciousness.
  • suRRum paRRi nOkkum … – After regaining consciousness, thinking that emperumAn will arrive seeing her distressed state, she looks around confidently in the near-by locations. As she does not find his presence, thinking that “By now, he would have started from his abode” and stretches her eyes to see up to paramapadham. As she does not find him there too, she becomes grieved and thinks “Why is he not coming yet?”,
  • viyarkkum – Out of fatigue, she starts sweating.
  • mazhai … – Whatever did not come out as sweat, will come out as tears. Whatever did not come out as tears, will come out as her heavy-breathing. Tears which flow as rain, will come out from the eyes, and revealing the fire of anger, she will breathe heavily.
  • mey sOrum – As she loses all her inner strength, she becomes very tired. Would she be finished in this state? No, her attachment to emperumAn will keep her alive.
  • peyarththum kaNNA enRu pEsum – Again, she will call out “krishNa!” and as a result of the bliss acquired by reciting that name, she will consider that he is present in front,
  • perumAnE vA enRu kUvum – She will call out to him “come”, thinking “How can the owner lose his property? He must be hiding somewhere close by to accept me”.
  • mayal … – For my daughter who is having great love towards him which bewilders her.
  • en seygEn – Shall I stop her from fainting? Shall I make him come? Shall I tolerate this [suffering of my daughter]?
  • val vinaiyEnE – I have committed great sins to see her in this state. Like emperumAnAr grieved after kUraththAzhwAn lost his eyes, the divine mother is grieving on seeing the state of her daughter.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 36

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

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Introduction

In the previous pAsuram, mAmunigaL said “maruLAlE pulan pOga vAnjai seyyum endhan”, thereby requesting SrI rAmAnuja to rechannelize his mind that is controlled by senses that are in turn powered by his (mAmunigAL’s) popular and cruel sins. But even after that, the effect of sins continued to linger. mAmunigaL continues that his mind goes after all those earthly, condescending, loathable and so called “pleasurable” things in the world. These things run amok in his heart and mind and had left him wondering what caused them in the first place. mAmunigaL is left bewildered as to what is the source of those sins and their effects and finally says that he does not know the answer to this question.

pAsuram 36

vAsanaiyil URRamO mALAdha valvinaiyO
yEdhenRaRiyEn ethirAsA!!! thIdhAgum
aimpulanilAsai adiyEn mananthannai
vanbudanE thAnadarum vandhu

Word-by-Word Meanings:

ethirAsA – Oh emperumAnArE!!!
thIdhAgum – That which is deemed “detrimental” for the soul
aimpulanil – and is commonly called as the “senses” of “five senses” that continuously impacts
adiyEn – my
mananthannai – heart’s
Asai – desire for (earthly happiness).
vanbudanE – (These senses) forcefully
thAn vandhu – out of its own volition, without any compulsion
adarum – has decided to reside in me forever.

(The reason for this taste/heart’s yearning, mAmunigal asks)
URRamO  – is it the attachment that is rooted at
vAsanaiyil –the innumerable sins from the times of yore?
valvinaiyO – is it my popular karmic sins
mALAdha – that is beyond any reconciliation (that which cannot be removed by any kind of penance)
yEdhenRu – what is it?
aRiyEn – I do not know about it. (The purport is that mAmunigAL wants SrI rAmAnuja to find the reason for it and subsequently obliterate it without any trace of it).

Simple Translation

mAmunigaL asks srI rAmAnuja the reason why his (mAmunigaL’s) mind and heart go after earthly pleasures controlled by sins, though he knows that they are condemned by the scriptures as “detrimental” to the soul. Unable to know the reason for why these senses and sins torture him incessantly, he requests the question to srI rAmAnuja and asks him to find the reason. Subsequently, he requests him to annihilate them and take him to his fold.

Explanation

There are somethings that are deemed “detrimental” for the soul. As they say “ainkaruvi kaNdavinbam (thiruvAimozhi 4.9.10)”, the soul goes after all those so-called pleasurable things in the world, after being triggered by the five senses. Not stopping with that, the soul yearns more and more for that pleasure. These are the pleasures have been condemned in our scriptures as “detrimental” for the soul.  As said in the phrase, “harandhiprasapam mana:” “these sense bulldoze over me out of its own volition and pull me in different directions. I have surrendered to your lotus feet and have accepted it as my sole refuge”. mAmunigaL guess the reason for this. He asks SrI rAmAnuja, As kUraththAzhvAn says, “dhurvAsanAthradhi mathas sUkhamindhiryOththam hAthum namE madhiralam varadhAdhirAja:”, is it because of me trapped in the web of sins accrued over eons? If not, as nammAzhvAr said “madhiyilEn valvinaiyE mALAdhO (thiruvAimozhi 1.4.3)”, is it my strong karma that can never be relinquished by penance nor by suffering the effects of it? I do not know what is the reason. I request you, SrI rAmAnuja to investigate the reason for this and subsequently annihilate them”. In this pAsuram and the earlier pAsuram, the phrase “aimpulan” refers to worldly pleasures that are derived by senses.

adiyEn santhAnam ramanuja dasan

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rAmAnusa nURRanthAdhi – 75

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Introduction (given by maNavALa mAmunigaL)

Seeing amudhanAr becoming happy about his qualities, emperumAnAr says – it is only till you see the distinguished greatness of emperumAn; as you see that you would change your position and involve in that; amudhanAr replies – even if emperumAn appears with His beauty and say “I would not let you go”, it is your (emperumAnAr’s) qualities that would come and swarm me and attract me.

Introduction (given by piLLailOkam jIyar)

emperumAnAr listened about amudhanAr’s happiness due to enjoying the nature of emperumAnAr’s qualities, and he asks – you said all these due to your current faith; but if you get involved in the matter of emperumAn and see the distinguished greatness in there, and know its taste, then would this love stay as is; amudhanAr replies –  even if sarvESvaran with His divine conch, disc, and with decoration wearing all his five weapons, came searching to my place and showed His greatness to the hilt, and stand in front of me saying ‘I am not going to leave you’ – without involving in that greatness, it is your auspicious qualities that would over flow and surround me and stand attracting me and make me be involved in you.

seyththalaich changam sezhu muththam eenum thiruvarangar
kaiththalaththu Azhiyum sankamum Endhi nankaN mukappE
moyththalaiththu unnai vidEn enRu irukkilum nin pugazhE
moyththalaikkum vandhu irAmAnusA ennai muRRum ninRE     –   75

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Word by word meaning (given by maNavALa mAmunigaL)

seyththalai – Along the sides of fields
chankam – conchs
eenum – give birth to
sezhu muththam – beautiful pearls ;
arangar – periya perumAL who lives in such divine place – kOyil,
thiruk kaiththalaththu – As said in ‘kaiyinAr suri sanaku analAzhiyar [amalanAdhipirAn – 7](~emperumAn holding beautiful conch and bright disc), in the divine hands, which are having beauty even when empty, which itself requires doing ‘Alaththi´ (to remove bad casting of eyes),
(does periya perumAL hold disc and conch? thiruppANAzhvAr in amalanAdhipirAn sang like that too as mentioned above),
Endhi – holding
Azhiyum – beautiful disc (beautiful to devotees, dangerous to their enemies)
sankamum – and conch
nam kaN mukappE – in front of my (our) eyes, and
moyththu – appear visible,
alaiththu – and using his loveliness and such characteristics, try to make my mind split in the state about your highness,
unnai vidEn enRu – and has promised himself that – ‘I shall not leave you’
irukkilum – and stays put in one place like a tree; even then,
pugazhE – auspicious qualities
nin – of your highness
vandhu – would come
muRRum – everywhere
ninRu ennai – stand surrounding me fully,
moyththu – each quality of yours would come competing to show its greatness (aham ahamikayA),
alaikkum – and attract me.

So the thought is that even if greatness of emperumAn is seen, should not shift to that.

moiththu – come in groups
aliththu – pushing me around not allowing to stand in one place;

When some recite as ‘meyth thalaththu’ ­– in real place/state; that is, being truly in the state of ‘I won’t let you go’.   Unlike rainbow, etc., which appear to be true; being really true; that is, coming right in front of my eyes and saying ‘Truly I won’t let you go (away from me)’.

vyAkyAnam

seyththalaich chankam – As said in ‘sUzh punal arangam [thirumAlai – 38] (arangam surrounded by river kAvEri), and, ‘bhUkee kaNda dhvayasa sarasasnigdha neerOpakaNdAm’ (~ place surrounded by water)due to abundant water of divine kAvEri river, if water flows in to all the paddies and gardens in every place surrounding the kOyil, on the sides of those paddies conchs that came with the water would be shored; such kind of conchs;

sezhu muththam eenum – giving birth to beautiful pearls; since those conchs came in the flow of abundant water, their nature is to give birth to beautiful pearls!

Since amudhanAr always enjoyed this greatness, he describes the city based on that itself, you see!

thiruvarangar – periya perumAL who is the controller/owner of such a place of rangam.

kaiththalaththu Azhiyum sankamum Endhi – As said in ‘sankodu chakkaram Endhum thadak kaiyan [thiruppAvai – 14]’ (~One having big/beautiful hands which/who holds conch and disc), and ‘kaiyinAr surisankanalAzhiyar [amalanAdhipirAn – 7] (Holding conch and bright/fiery disc well set in His hands)’, if for the empty beautiful hands itself we would have to do Alaththi (to remove the casting of bad eyes), it is beyond words to say about the togetherness of Him holding thiruvAzhi AzhvAn (divine disc), and SrI pAnchajanyam (divine conch); those divine hands and those divine weapons match each other in beauty – they adding beauty to that hand and vice versa;

In this way, with beautiful disc and conch, and looking beautiful to the eyes, and

en kaN mugappE – appear in front of my eyes

periyaperumal-art-2thiruvarangar surrounded by the beautiful river kAvEri

moyththalaiththu –  and make my mind split from steadfastness towards your highness, and making me not stay in one place.  When recited as ‘meyththalaththu’, in real place/state, that is, being in the true state of not letting me go away. Unlike the falsity of rainbow etc., being true only in outward appearance, He being really truthful.

unnai vidEn enRu irukkilum – and has promised Himself that – ‘I shall not leave you’ and stays put in one place like a tree; even then;

irAmAnusA – Oh! emperumAnAr!
nin pugazhE – It is only your auspicious qualities, which are as said in ‘Eyntha perum keerththi [thiruvAimozhi thaniyan](emperumAnAr who has got the most fitting glorious qualities),

vandhu – ennai muRRum ninRu – moyththalaikkum – Would come searching for me to my place, stand fully surrounding me everywhere without giving any place to others (emperumAn), and not let me be immersed in the greatness of emperumAn;  ahamahamikayA (qualities competing with each other, saying, me first, me in the front), they show your own greatness to me and attract me; that is, even if seeing the greatness of emperumAn, should not shift to that, is the thought;

It is said too, ‘gachchathA mAthula kulam bharathEna thadhA anaka: – SathrugnO nithya SathrugnO neetha: preethi puraskrutha:”, (~bharathAzhvan starts at that time itself (based on auspiciousness of the day for bharathAzhvAn’s birth star) for his maternal uncle’s place, and SathrugnAzhvAn goes behind him pulled along by devotion towards bharathAzhvAn (as if it is his own uncle’s house, without need to check for auspiciousness of the day for Sathrugnan, because wherever bharathAzhAn is, it is the place where SathrugnAzhvAn is); and

sulabham sva gurum thyakthvA dhurlabham ya upAsathE  – hastha stham udhagam thyakthvA kanasthamabhivAnchathi” (leaving the guru who is available at hand and looking for god to meditate upon, is like dropping the water at hand and looking at the sky for rain) .

aruLALap perumAL emperumAnAr too divined, ‘etta irundha guruvai iRai anRu enRu, vittu Or paranai virumbudhal, pottenath than kaN sembaLiththu irundhu kaiththuruththi neer thUvi, ambudhaththaip pArththiruppAn aRRu [gyAna sAram – 33]’ (If a person disregards the AchAryan who is very close by, and thinks that he is not his master and ignores him, and seeks someone who is very far and not easily reachable (SrIman nArAyaNan), and desires to reach Him. This act is similar to (as foolish as) that of a person who instantly closes his eyes (without knowing what is going to happen soon) and pours out the water that is stored in a handy jar and looks out for water in the clouds, and tries to find a way to get to it.).

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

(This pAsuram is thiruvarangaththu amudhanAr‘s ‘thEvu maRRaRiyEn‘).

amudhanAr describing thiruvarangam to which he is Not attracted to – is not based on its greatness; it is to imply that thiruvarangar keeps trying to attract him;

Inner meaning is that the praNava vimAnam is conch, and the pearl born from it is our periya perumAL.

thiruvarangan wearing muththangi, and appearing full of pearls – that thiruvarangar is the sezhu muththu (beautiful pearl).

kaiththalaththu Azhiyum sankamum Endhi ­To thiruppANAzhvAr who saw Him as He showed His true form (‘kAttavE kaNda [amalanAdhipirAn thaniyan]’), thiruvarangar showed himself which the AzhvAr described as ‘kaiyinAr surisanku analAzhiyar’. Even if He shows me that same form, I would not get involved in that, says amudhanAr.

Like how a lover would decorate himself  while going to meet his beloved, even if thiruvarangar with full of love towards me comes decorating with divine disc and conch, I would not get involved in it, says amudhanAr.

As if all the ornaments are these two (disc and conch), He who holds them as said in ‘aNiyAr Azhiyum sankamum Endhumavar [thiruvAimozhi – 8.3.6] (that parama purushar who holds those conch and disc as ornaments), nammAzhvAr says – emperumAn comes to me holding disc and conch and makes my mind fully disturbed – amudhanAr says that he would not care about such bhagavAn.

Instead of saying ‘kaiyil Azhiyum sankamum´ why say ‘kaiththalaththu Azhiyum sankamum’? It Is to show how well set they are in His hands, and the combination of their beauty color etc., with each other; Or, His palms are broad which holds them; saying Azhi (disc) first and then sankam (conch) – to match with previous pAsuram where he talked about the sharp disc which He uses to cut ones like rAvaNan. (and praising these so much, to show that even then my mind would not waver).

nin pugazhE … muRRum ninRE – thiruvarangar coming to me with disc and conch did not work on me; what gets me involved is your beauty of holding the thridhaNdam (three sticks held together by ascetics).

I don’t have involvement in Him who holds Sasthram (weapons – disc, conch, etc); I have got involvement only in you whose hand holds SAsthram (vEdhas).

Even if thiruvarangar comes directly in front of me I won’t waver; but even when your highness is not directly in front of me, your auspicious qualities would come and surround me and get me involved in you.

It is natural for emperumAn to come and try to attract those who are devoted to their AchAryan (due to His love towards such AchAryan); so even if He comes to me like that, He won’t be able to change my state.

madhurakavi AzhvAr said ‘dhEvapirAn kariya kOlath thiru uruk kANban nAn [kaNNinuN chiruth thAmbu – 3] (~ I see the divine black form of dhEvapirAn), emperumAn came and showed himself to madhurakavi AzhvAr who was devoted to nammAzhvAr. There, madhurakavi AzhvAr saw Him; but here, amudhanAr says that He won’t even see Him but be involved in emperumAnAr’s divine qualities only.

If we go to pirAtti (SrI mahAlakshmI) to get us join with emperumAn, we would (still) have to look for His acceptance. Whereas, if we surrender to AchAryan, then emperumAn Himself will come to us and try to give Himself to us.

So in this pAsuram, amudhanAr has indicated that he has got the state of knowing nothing else but his AchAryan.

– – – – –

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