Daily Archives: March 8, 2017

Arththi prabandham – 46

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

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Introduction

In the previous pAsuram, mAmunigaL celebrated the greatness of AchAryan by saying that it is because of his grace that he is uplifted in the first place. In this pAsuram, he describes it in more detail.

pAsuram 46

thiruvAimozhip piLLAi thIvinaiyOndhammai
guruvAgi vandhu uyyakkoNdu – poruvil
madhi thAn aLiththaruLum vAzhvanRO nenjE
ethirAsarkku ALAnOm yAm

Word-by-Word Meanings:

nenjE – hey my heart!!!
yAm – We
ALAnOm – became the servants of
ethirAsarkku – for emperumAnAr

(The reason for it is because)
thiruvAimozhip piLLAi – thiruvAimozhip piLLAi (the AchAryan of mAmunigaL)
guruvAgi – incarnated as AchAryan
vandhu – and came to the place where we were.
thIvinayOndhammmai – We, who are verily the clouds of cruel sins
uyyakkoNdu – were approved by his grace and were deemed “upliftable”.
aLiththaruLum – He also blessed us by giving
madhi thAn  – the knowledge that evolves from knowing thirumanthram
poruvil – that is incomparable (unlike the likes of SAsthrams and their subsequent knowledge that might have comparables)
vAzhvanRO – (hey my heart!!!) Is it not because of this great opportune? (it is indeed because of him that we became the servants of emperumAnAr

Simple Translation

In this pAsuram, mAmunigaL celebrates the greatness of his AchAryan. He says that it is because he came to the place where he was and gave thirumanthram, he was able to be a servant of the servant of the Lord srIman nArAyaNan.

Explanation

The greatness of thiruvAimozhip piLLai is described first. “thiruvAimozhi” is a divine prabandham that is a nector to all devotees of SrIman nArAyanAn (who are SrIvaishNavas who are also known as bhUsurar (the celestial beings of this world)) as nammAzhvAr himself said “thoNdarkkamudhuNNach chol mAlaigaL sonnEn (thiruvAimozhi 9.4.9). thiruvAimozhip piLLai is an AchAryan who used to breathe thiruvAimozhi and live in it. He enjoyed the different types of nectarines in it namely nectarine that comes from the arrangement of words, nectarine that comes from the meanings and the nectarine that oozes from sheer passion involved in the pAsurams. He lived by the purport of thiruvAimozhi and considered all other SAsthrams to be like grass. He performed all types of kainkaryam to nammAzhvAr at all times by surrendering to his lotus feet. Since he was known to the world by his association with thiruvAimozhi, he became to be known as “thiruvAimozhip piLLai”. mAmunigaL says to his heart “hey my dear heart! Look at us. We verily represent the cloud of cruel sins as described in the phrase “oppillAth thIvinaiyEnai uyyakkoNdu (thiruvAimozhi 7.9.4)”. thiruvAimozhip piLLai incarnated as AchAryan and liberated us”. mAmunigaL himself quotes this in his upadhESa raththina mAlai pAsuram as per “thEnAr kamalath thirumAmagaL kozhunan thAnE guruvAgi (upadEsa raththina mAlai 61)”. mAmunigaL continues, “He came to the place where we were and gave us the knowledge that has its genesis from thirumanthram. This is different from the knowledge that stems from other SAsthrams. Hey my heart! Is it not because of this great opportunity that we were uplifted and got the golden opportunity of serving our master emperumAnAr? In fact it is and it is the only reason why we even got this opportunity in the first place. The highest meaning that is conveyed in thirumanthram is being servant to the servants of the Lord SrIman nArAyanAn. It is because of realization of this fact, that we in fact became eternal servants of emperumAnAr”.

adiyEn santhAnam ramanuja dasan

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thiruvAimozhi – 4.6.8 – vEdham vallArgaLai

Published by:

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

Full series >> Fourth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, parAnkuSa nAyaki‘s friend says “Instead of having SrIvaishNavas as purushakAram (recommendation), surrendering unto the divine feet of sarvESvaran and curing her disease, taking shelter of kshudhra dhEvathAs (petty deities) will lead to your being considered inferior”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

vEdham vallArgaLaik koNdu viNNOr perumAn thirup
pAdham paNindhu ivaL nOy idhu thIrththuk koLLAdhu pOy
Edham paRaindhu alla seydhu kaLLudu kalAyththUyk
kIdhamuzhavittu nIr aNangAdudhal kIzhmaiyE

Listen

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

vEdham vallArgaLai – bhAgavathas who are experts in the essence of all vEdhams
koNdu – having them (as purushakAram (recommendation))
viNNOr perumAn – sarvESvaran who is worshipped by nithyasUris, his
thiru pAdham – divine feet which are most enjoyable
paNindhu – surrendering
ivaL – (greatly distinguished) parAnkuSa nAyaki‘s
idhu nOy – this disease which is different [from other diseases] in this world
thIrththuk koLLAdhu – instead of curing it
pOy – going (towards other dhEvathAs as their devotees)
Edham – the words indicating other dhEvathAs (which hurt the true nature of self)
paRaindhu – speaking
alla seydhu – engaging in forbidden activities towards them
Udu – in between

(with the tools for worship)
kaL – surA (alcohol)
kalAy – mix
thUy – throwing/offering
gIdham – matching the songs (glorifying them)
muzhavu ittu – making noises with musical instruments
nIr – you (who are related to her)
aNangu Adudhal – dancing, being possessed by those dhEvathAs
kIzhmaiyE – is an insult (for your family heritage)

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

Instead of curing parAnkuSa nAyaki‘s disease which is different in this world, by having bhAgavathas who are experts in the essence of all vEdhams as purushakAram and surrendering unto the divine feet of sarvESvaran, you are going towards other dhEvathAs as their devotees, speaking the words indicating other dhEvathAs and engaging in forbidden activities towards them; in between, you are also throwing/offering the mix of alcohol and making noises with musical instruments matching the songs (glorifying them) and are dancing being possessed by those dhEvathAs – these acts of yours are an insult (for your family heritage).

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

  • vEdham vallArgaLaik koNdu – Pursuing those who have mastered the essence of vEdham that is “sarvESvara is the prApya (goal) and prApaka (means)”. As said in nAnumugan thiruvanthAdhi 18 “vERAga Eththi iruppArai vellumE maRRavaraich chArththi iruppAr thavam” (those (group A) who are surrendered to the vaishNavas (group B) who constantly praise emperumAn in a distinguished manner – the stature of group A will be greater than that of group B), if one falls at the divine feet of such SrivasihNavas, the disease will be cured. But it is difficult to acquire that faith [to be fully surrendered to SrIvaishNavas]; since we consider them to be equal mortals like ourselves, great attachment and faith towards them are difficult to achieve; hence, you consider them [at least] as purushakAram (recommendation) and surrender unto emperumAn. For the days we are in this material realm, mumukshus [those who are desirous of mOksham] are present for purushakAram; in the spiritual realm, nithyasUris are present for purushakAram. As said in chAndhOgya upanishath 4.15 “sa EnAn brahma gamayathi” (That amAnava brings the mukthAthmAs to bhagavAn), with their help only one enters the divine assembly [in parampadham]. With the help of those who have understood [and practice] the essence of vEdham.
  • viNNOr perumAn thiruppAdham paNindhu – Bowing at the divine feet of emperumAn who is the lord of nithyasUris, who is said in thiruvAimozhi 1.1.1 as “ayarvaRum amarargaL adhipathi” (the singular lord of the nithyasUris who have no faults).
  • ivaL nOy idhu thIrththuk koLLAdhu – She (parAnkuSa nAyaki) is the one who is having the disease and the disease is this [suffering in separation due to deep devotion]; instead of engaging in a remedy which is suitable for these.
  • pOy – Venturing into a remedy which is too distant for our nature and unsuitable for our stature.
  • Edham paRaindhu – Speaking those words which cause you blemish.
  • alla seydhu – Engaging in activities which are forbidden.
  • kaL Udu kalAyth thUy – Spreading the lowly/forbidden alcohol everywhere in the home. dhEvathAnthara sparSam (coming in contact with other dhEvathAs) is like coming in contact [or consuming] forbidden foods or beverages. Since it is saying “viNNOr perumAn thiruppAdham paNindhu ivaL nOy idhu thIrththuk koLLAdhu” (Instead of surrendering unto the lord of nithyasUris and curing her disease) here, even trying to attain him using the means which includes ahankAram (ego) and mamakAram (doer-ship), instead of attaining emperumAn through himself, is considered to be the same as worshipping dhEvathAntharams [or consuming forbidden foods/beverages]. parAnkuSa nAyaki is suggesting the top-most medicine and that is what is ignored by the relatives of parAnkuSa nAyaki .
  • gIdham … – Playing musical instruments with forbidden songs.
  • nIr … –  You who have to say as in thiruvAimozhi 10.8.7 “uNdu kaLiththERkumbar en kuRai” (For us who have enjoyed this, is there anything left to be enjoyed in paramapadham?) after enjoying bhagavAn’s qualities, are now engaged in worshipping these [lowly] dhEvathAs.
  • kIzhmaiyE – This is very lowly/insulting. This insult would not stop at you but would also harm the reputation of your descendants.

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