Daily Archives: March 9, 2017

thiruvAimozhi – 4.6.9 – kIzhmaiyinAl

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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 ninth pAsuram, parAnkuSa nAyaki‘s friend says “I cannot witness your worship of this petty dhEvathA, which does not lead to any benefit; if you want parAnkuSa nAyaki to be saved, you think about krishNa’s divine feet and perform mangaLASAsanam to them”.

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

kIzhmaiyinAl angu Or kIzh magan itta muzhavin kIzh
nAzhmai pala solli nIr aNangAdum poy kANgilEn
Ezhmaip piRappukkum sEmam innOykkum IdhE marundhu
Uzhmaiyil kaNNa pirAn kazhal vAzhththumin unniththE

Listen

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

kIzhmaiyinAl – lowliness (due to non-definability)
angu Or – one who cannot be explained as “He is from this place, of this nature”
kIzhmagan – lowly person
itta – promoted by
muzhavin kIzh – playing the musical instruments
nAzhmai pala – praising the greatness of other dhEvathAs in many ways
solli – speaking
nIr – you all
aNangu Adum – engaged in worshipping those dhEvathAs being engrossed in them
poy – useless activity
kANgilEn – I cannot witness;
Ezhmaip piRappukkum – (as said in “sapthasapthachasapthacha” (twenty one births)), all births which can be one among the seven types
sEmam – comforting
IdhE – this
innOykkum marundhu – the medicine for this disease;
Uzhmaiyil – befitting the true nature of self and following the ancient practice
kaNNapirAn – krishNa who is a benefactor through his saulabhyam (simplicity)
kazhal – divine feet
unniththu – meditating upon
vAzhththumin – perform mangaLASAsanam (wishing well)

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

I cannot witness you all speaking about and praising the greatness of other dhEvathAs in many ways such as playing the musical instruments, which are promoted by a lowly person whose lowliness cannot be explained as “He is from this place, of this nature” and engaged in the useless activity of worshipping those dhEvathAs, being engrossed in them;  befitting the true nature of self and following the ancient practice, you perform mangaLASAsanam to the divine feet of krishNa who is a benefactor through his saulabhyam; this is the comforting aspect for all births which can be one among the seven types and the medicine for this disease.

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

  • kIzhmaiyinAl – Due to your lowly nature. Being lowly in their case is, being consumed by rajO guNam (passion) and thamO guNam (ignorance). It is due to this reason, they are engaged in such [inferior] activities.
  • angu Or … – Playing the musical instruments which are promoted by a chaNdALa (very lowly person) who cannot be said “He is from this place, of this nature” [his identity, nature are not worthy of discussion].
  • nAzhmai pala solli – nAzhmai – faults; praising those dhEvathAs with non-existing greatness in them. They would praise those dhEvathAs saying “He did this, he did that” as sarvEsvaran is [naturally] glorified as in thiruvAimozhi 4.5.10uNdum umizhndhum kadandhum idandhum” (emperumAn placed the world in [his] stomach, spat it out, measured it and placed it under his foot, lifted it up, laid down [as SrI rAma]). nAzh indicates faults, speaking of non-existing greatness and considering oneself to be great.
  • nIr … – Your fake engagement being possessed by this dhEvathA does not appear as a [worthy] matter for me. As said in katavalli upanishath 2.4.11 “nEhanAnAsthi kinchana” (There is no plurality of entities), only when one considers “any other dhEvathA has existence independent of bhagavAn“, can think that their act is in line with truth.

The relatives ask “If you consider our acts to be fake, until when will your prediction/suggestion be true?”. She replies,

  • Ezhmaip piRappukkum sEmam – When something good happens, it is usually multiplied by 7 and presented. This is the protection in all births. “Ezhmaip piRappu” is also explained as lowly birth – i.e., it is the protection even in lowly births.

They ask “Are we seeking for protection in our births? Are we not simply seeking the cure for her disease? Why are you speaking about some thing other than that?”, she says “After having the grass cut by one person, do we seek some one else to organize it?”,

  • innOykkum IdhE marundhu – This is the medicine which holds on to the divine feet of emperumAn. Uzhmaiyil – in proper way. Instead of what you are doing now, this process is done as per the norms.
  • kaNNa pirAn … – Praise and sing mangaLASAsanam to the divine feet of krishNa. This medicine is very worthy.

While doing that,

  • unniththu – As said in SrIvishNu purANam 1.17.78 “smruthOyachchathiSOpanam” (As soon as one thinks about bhagavAn, bhagavAn brings auspiciousness to them), all of you together meditate and perform mangaLASAsanam to him. By doing this, it will be the protection for all births; and the cure for her disease too; it is also done in the proper way.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 59

Published by:

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

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Introduction

emperumAn asks “Are your truly desirous [of me] as said in ‘ichchAmi‘ [in the previous SlOkam]?” and ALavandhAr replies “I who am dull-minded cannot express in your divine presence that I have the desire which matches your greatness. You should reform my mind by accepting the words expressed by me highlighting my desire and make that truly occur in me”.

anichchannapyEvam yadhi punaridhIchchanniva rajas-
thamaSchannaSchadhmasthuthivachanabhangImarachayam |
thathA’pIththamrUpam vachanavalambyA’pi krupayA
thvamEvaivambhUtham dharaNidhara! mE Sikshaya mana: ||

Word by word meaning

dharaNidhara! – Oh emperumAn who lifted up the earth (in your varAha avathAram, from rasAthala)
rajas thamaS channa: (aham) – this servitor who is covered by rajO guNam (passion) and thamO guNam (ignorance)
Evam anichchan api – though I don’t have the desire
ithi ichchan iva – like the one who who has true desire
chathma sthuthi vachana bhangIm – deceitful praises
yadhi puna: arachayam thathA api – even if I engaged in
iththam rUpam – this type of
vachanam – words
avalambya api – considering as the reason
krupayA – out of mercy
thvam Eva – you only
Evam bhUtham mE mana: Sikshaya – you should mercifully reform such mind of mine.

Simple Translation

Oh emperumAn who lifted up the earth! Though this servitor (I) is covered by rajO guNam (passion) and thamO guNam (ignorance) and doesn’t have the desire, like the one who who has true desire, even if I engaged in deceitful praises using this type of words, considering that as the reason, out of your mercy, you only should mercifully reform such mind of mine.

vyAkyAnam (Commentary)

  • Evam anichchan api – Though ALavandhAr does not have the desire that matches up to the greatness of empeurmAn which was explained previously, since he is not a nAsthika (atheist/disbeliever), he would not say that he does not have the desire. Since his desire does not match up to the greatness of the benefit, he would not say that he has the desire.
  • punar ithi ichchan iva – Like those who have true desire.
  • chadhma sthuthi vachana bhangI marachayam – I performed deceitful praises in such a way that it was believable. Looking at the way I praised, even your highness who is omniscient will believe my words. As said in thiruvAimozhi 5.1.1 “poyyE kaimmai solli” (Telling lies only).

What is the reason for that?

  • rajas thamaS channa: – Being covered with rajas (passion) and thamas (ignorance which lead to anyathA gyAna (misunderstanding the attribute of a particular entity incorrectly) and viparItha gyAna (misunderstanding the entity itself incorrectly). Since time immemorial, that body covered the nature of self and the nature of god, through this rajas and thamas.
  • thathApi – Though I engaged in activities which are to be given up. I must be given up [by you] as I should have survived by speaking the truth as said in “yAthA thathyEna varNitham” (expressed as it is) in front of you, the omniscient, but I ended up speaking falsity in front of you.
  • iththam rUpam vachanam avalambya – Only considering the words such as “na dhEham na prANAn” (don’t want my body and life), “dhayA sindhO bandhO” (Oh ocean of mercy! Oh you who is related to me!”). emperumAn is of the nature that he will protect just for the words spoken [without even checking the heart] as said in thiruvAimozhi 2.7.3mAdhavan enRadhE koNdu” (Just for reciting his name, mAdhava), thiruvAimozhi 10.8.1 “thirumAlirunchOlai malai enREn ennath thirumAl vandhu en nenju niRaiyap pugundhAn” (I just said thirumAlirunchOlai malai, and SrIman nArAyaNan entered my heart and filled his presence there fully).
  • krupayA – Due to emperumAn’s subservience to his own mercy, as said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “vadhArham” (deserve to be killed), with respect to the defects [of the devotees], he remains “avigyAthA” (ignorant) [i.e., emperumAn ignores the defects of his devotees].
  • Evam bhUtham mE manas thvamEva Sikshaya – The manas (mind) which was the tool for deceitful praises, should be reformed by your highness to become the tool for truthful service. You have to bestow me a mind which is favourable for kainkaryam (service) instead of the mind that is focussed on worldly aspects as said in  thiruvAimozhi 2.7.8thImanam keduththAy” (you reformed my evil mind), thiruvAimozhi 2.7.7maruvith thozhum manamE thandhAy” (you bestowed the mind that made me fit well (without any other expectation) at your enjoyable lotus feet). As said in thiruvAimozhi 1.3.8mananaga malamaRak kazhuvi” (purifying the heart, eliminating the dirt), the purity of mind happens by (gyAna) yOga for upAsaka (bhakthi/gyAna yOga practitioner). For these adhikAris (prapannas, SaraNAgathas – surrendered souls), bhagavAn’s mercy takes up the position of such yOga,
  • dharaNidhara – Your highness is the one who lifted up bhUmi (mother earth) who had sunk to the level of rasAthala (one of the lower regions). As said in thiruvAimozhi 5.7.6 “EnamAy nilam kINda ennappanE!” (Oh my father who lifted up the earth as a pig!)  and in periya thirumozhi 1.1.4 “panRiyAy anRu pAragam kINda pAzhiyAn” (The majestic varAha emperumAn who lifted up the earth), you have both the relationship (as the lord) and the power respectively. So, all he [the AthmA] needs is the desire [for such emperumAn]. ALavandhAr says emperumAn should create such desire [which matches emperumAn’s greatness] in him and protect him.

In the next article we will enjoy the next SlOkam.

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