Daily Archives: March 11, 2017

thiruvAimozhi – 4.6.10 – unniththu

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

Full series >> Fourth Centum >> Sixth decad

Previous pAsuram

Note: maNavALa mAmunigaL dedicated this padhigam (decad) to mannArgudi [popularly known as dhakshiNa dhvArakA] rAjagOpalan emperumAn based on this pAsuram’s meaning.

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, parAnkuSa nAyaki‘s friend says “Considering parAnkuSa nAyaki‘s exclusive attachment to krishNa’s divine feet, you perform mangaLASAsanam to him; by doing so, she will be saved”.

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

unniththu maRRoru dheyvam thozhAL avanai allAl
num ichchai solli num thOL kulaikkap padum annaimIr!
mannap padu maRai vANanai vaN thuvarApathi
mannanai Eththumin Eththudhalum thozhudhAdumE

Listen

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

avanai allAl – other than him (krishNa)

(parAnkuSa nAyaki)
maRRu oru dheyvam – any other dhEvathA
unniththu – meditate upon
thozhAL – will not worship;

(this being the case)
annaimIr – Oh mothers you have given birth to her (being bewildered due to having attachment towards her)!
num ichchai – your desires
solli – explained
num thOL – your shoulders (which are to be engaged in service to bhagavAn)
kulaikka – to be engaged in (worship of other dhEvathAs)
padum – occurred;

(giving that up)
manna – eternally
padum – thought about (in heart)
maRai vANanai – who is exclusively explained in vEdham

(to manifest himself for his devotees)
vaN thuvarApathi mannanai – krishNa who is the emperor of SrImadh dhvArakA
Eththumin – praise;
Eththudhalum – being awakened at the time of such praising
thozhudhu – pray (unto him)
Adum – will dance with excitement.

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

parAnkuSa nAyaki will not meditate upon and worship any dhEvathA other than krishNa. Oh mothers you have given birth to her! You have explained your desires and have your shoulders to be engaged in (worship of other dhEvathAs); you praise krishNa who is the emperor of SrImadh dhvArakA and who is exclusively explained in vEdham which eternally is thought about in the heart. Being awakened at the time of such praising, she will pray (unto him) and will dance with excitement.

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

  • unniththu maRRoRu dheyvam thozhAL avanai allAl – Is there not a remedy based on the type of the person? Should that not be known and applied accordingly? Your act is like, if one gets hurt in the knee, he is being treated in the nose for that. Shouldn’t you know that “She cannot handle coming in contact with other dhEvathAs”? She has never worshipped any other dhEvathA before. As said in SrI rAmAyaNam bAla kANdam 18.27 “bAlyAth prabruthi susnigdha:” (right from the cradle stage lakshmaNa was a dear friend of SrI rAma), even in the infant stage when children will see moon with reverence, she never revered the moon [or any other dhEvathAs] too. Even in that stage, her conduct was to your amazement as said in thiruviruththam 60 “mulaiyO muzhu muRRum pOndhila … perumAn malaiyO thiruvEnkatam enRu kaRkinRa vAsagam – ivaL paramE” (her nature is such that –  [when she was so young that] when her breasts were not developed, etc., she was always focussed on speaking about the divine hill abode of emperumAn, i.e., thiruvEnkatam); now, would she disregard the mountain [of thiruvEnkatam] and pursue a bundle of chaff? [nampiLLai explains SrI rAmAyaNam sundhara kANdam 28.12 SlOkam here to establish that she does not look out for any other dhEvathA even in dire situations]
    • ananya dhaivathvam (there is no other god) – [sIthA says] I cannot even think “There is another dhEvathA who is the refuge. He will protect”. Even while accompanying SrI rAma to assist him as said in SrI rAmAyaNam “saha pathnyA” (chaste wife who is accompanying), while he worships periya perumAL, I would accompany him only to assist him and would not even look at periya perumAL [periya perumAL was known as nArAyaNa before and was worshipped by the raghu dynasty kings in ayOdhyA, until the period of SrI rAma].
    • iyamkshamAcha – I tolerated the words of rAvaNa and the tortures of the rAkshasis (demoniac assistants of rAvaNa) thinking that “One day, I will hear his (SrI rAma’s) sweet words”.
    • bhUmau chaSayyA – Even resting on ground here is due to longing to lay down in his lap one day as said in SrI rAmAyaNam sundhara kANdam 38.12 “thavAngEsamupAviSam” (I rested on your lap). “niyamaScha dharmE” – since I considered “my protection is his duty”, I remained steadfast in that faith. I said “nathvA kurmidhaSagrIva bhasmabhasmArhathEjasA” (Oh ten headed rAvaNa! Even though I have the power to burn you down to ashes with my chastity) seeing [knowing] SrI rAma. pathivrathAthvam (my chastity) is based on SrI rAma’s vow SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow) and I have never thought of vowing myself and destroying these.
    • vipalam mamEtham – Even his firm vow became shaken [in my case, in not protecting me yet]. As in the case of, “mAnushANam kruthagnEshu kruthamiva” – Even for SrI rAma who said in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE” (I am also a human), there are human qualities; it happened in SrI rAma’s case as it would happen in others’ case. [But] his firm vow failed [in my case] – what is the reason for that? mamEtham – It is not his fault, but must be my fault only.
  • num ichchai solli – Telling what you desire. If you look at the underlying principle or if you see her [nature], you can understand that coming in contact with other dhEvathAs is unsuitable for her. This being the case, you have to be informed about your obstacles.
  • num thOL kulaikka – Are you so emotional to be engaged in the worship of other dhEvathAs? Would people of good conduct [devotees] engage in activities of people of bad conduct [those who have no attachment towards bhagavAn]?  Don’t you usually say as in mudhal thiruvanthAdhi 63 “thOL avanai allAl thozhA” (my shoulders/hands will not pray anyone other than bhagavAn).

When they ask “So, what is to be done?”, parAnkuSa nAyaki‘s friend,

  • mannap padu maRai vANanai – Try to surrender unto emperumAn who is explained fully in vEdham. Should you pursue the methods explained in Agamas (religious texts for temple worship)? [mannap padu maRai] mannugai – comes by abhyAsa (practice); learned from teachers through proper training; alternatively – it also means, [vEdham] being eternal [with no beginning/end], not having the defects such as vipralambha (deceit) etc due to not having originated from the minds of individuals, and coming by the ways of previous recitals heard and recited by others [and propagated thereof]. emperumAn who is having the greatness of being revealed by the eternal vEdham.
  • vaN thuvarApathi mannanai – Instead of just being hear-say, one who incarnated to be physically perceived and enjoyed [as the lord of dhvArakA]. Just as someone drowned in water is brought back to conscious state by sprinkling water on that person’s face, you try to awaken parAnkuSa nAyaki who fainted thinking about the thErppAgan (kaNNan emperumAn as the charioteer for arjuna), by reciting the divine names of vaN thuvarApathi mannan [lord of SrI dhvArAkA].
  • Eththumin – To fulfil the purpose of being provided the mouth, you praise him. Don’t you say as in periya thiruvanthAdhi 52 “sIr paravAdhu uNNa, vAy thAnuRumO onRu” (Will my mouth desire for consuming anything other than emperumAn‘s divine qualities?).
  • Eththudhalum – Not only will you be satisfied, she will also be awakened immediately after such praising of emperumAn as said in thaiththirIya upanishath “athasObhayngathO bhavathi” (AthmA then becomes fearless).
  • thozhudhAdumE – Once she regains conscious, this is what she will do. She will gain the strength to sustain herself and dance with joy.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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sthOthra rathnam – 60

Published by:

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

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Introduction

When emperumAn asks “You don’t even have the desire, you want me to mercifully protect you after creating the desire in you – why should I do that?”, ALavandhAr explains the inevitable relationship [between himself and emperumAn].

pithA thvam mAthA thvam dhayitha thanaysthvam priya suhruth
thvamEva thvam mithram gururasi gathiSchAsi jagathAm |
thvadhIyas thvadhbhruthyas thava parijanas thvadhgathiraham
prapannaSchaivam sathyahamapi thavaivAsmi hi bhara: ||

Word by word meaning

jagathAm – for the worlds
pithA thvam – you are the father;
mAthA thvam – you are the mother;
dhayitha thanaya: thvam – you are the beloved son;
priya suhruth thvam Eva – you are the beloved well-wisher;
thvam mithram – you are the dependable friend (with whom confidential matters can be shared);
guru: asi – you are the AchArya (teacher);
gathiScha asi – you are the upAyam (means) (and upEyam (goal));
aham – and, I am
thvadhIya: – yours;
thvath bruthya: – your slave;
thava parijana: – your servitor;
thvath gathi: – one who has you alone as the ultimate goal;
prapanna: cha – one who has you as the means;
Evam sathi – this being the case
thava Eva – by you only
bhara: asmi hi – am I not to be protected?

Simple Translation

For the worlds, you are the father; you are the mother; you are the beloved son; you are the good hearted friend; you are the dependable friend (with whom confidential matters can be shared); you are the AchArya (teacher); you are the upAyam (means) (and upEyam (goal)); and I am yours; your slave; your servitor; one who has you alone as the ultimate goal and means; this being the case am I not to be protected by you only?

vyAkyAnam (Commentary)

  • pithA thvam – Your highness who is the creator and who always seeks the well-being;
  • mAthA thvam – Your highness is like the caring mother who carries the child in her womb, goes through the pains of pregnancy and ignores the contamination etc during/after child birth. “pithAmahasya jagatha:” (I am the grandfather for the universe); SrIvishNu sahasranAmam “bhUthAnAm yO’avyaya: pithA” (He who is the imperishable father of all creatures); thiruvAimozhi 3.6.9thanjamAgiya thandhai thAy” (the father and mother, who is the refuge).
  • dhayitha thanayasthvam – your highness will help like a very dear son who delivers one from hell. thiruvAimozhi 5.1.8 “nan makkaLum mElAth thAy thandhaiyum avarE” (emperumAn is the dear children, and respectable parents).
  • priya suhruth thvamEva – Your highness is being dear and having the divine heart to always do good [for everyone]. emperumAn is so dear to us that even if he causes disaster, we cannot give him up. Even if he is not being dear towards us, he cannot be given up due to his well-wishing nature. avadhAraNam (exclusivity) [i.e. the usage of “Eva”] is applicable for all words [i.e., he is the only father, only mother and so on].
  • thvam mithram – Your highness who is very trustworthy that you can be informed of all secrets confidently as arjuna won over subadhrA in marriage by informing you ahead of time [arjuna and subadhrA (sister of balarAma and krishNa) wanted to marry each other. balarAma was not favourable towards that idea. arjuna discusses with krishNa, assumes the form of an ascetic and arrives in the town of subadhrA. krishNa tricks balarAma to trust the ascetic, brings the ascetic to their residence and eventually gets him married to subadhrA].
  • gururasi – Your highness taught by taking up the position of an AchArya as seen in SrI bhagavath gIthA 18.65 “man manA bhava madhbhaktha:” (Place your mind on me, become my devotee) and in SrI bhagavath gIthA 18.66 “mAmEkam SaraNam vraja” (Surrender unto me only).
  • gathiSchAsi – Your highness is the goal and means; Also explained as – your highness is the ultimate goal as explained in “ganthavyathvAth gathi:” (that which is to be attained is called gathi (goal)).
  • jagathAm – These relationships are common for all species of entities such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant). Also explained as – common for both spiritual and material realms.
  • thvadhIya:ALavandhAr mercifully explains his special attachment over and above the common relationship with emperumAn. As said in yajur brAhmaNam 3.7 “yasyAsmi na thamantharEmi” (For whomever I am a servitor, I will not leave him and go to anyone else), I am a servitor of your highness.
  • thvath bhruthya: – I am having the relationship with your highness such that I bring about glories for you and sustain myself by doing that. Implies “I am your dependent”.
  • thava parijana: – As said in vishNu thathvam “Athma dhAsyam” (the nature of AthmA being the servitor), I am a natural servitor for you. As said in hArItha smruthi, ISvara samhitha – Siva’s words “dhAsabhUthAs svathas sarvE” (Aren’t all AthmAs naturally servants of paramAthmA?) and SrI rAmAyaNam ayOdhyA kANdam 31.25 lakshmaNa says “aham sarvam karishyAmi” (I will carry out all kainkaryams), I am qualified to do all types of kainkaryams (services) for you.
  • thvath gathi: – I believe that you are the attainable goal.
  • aham prapannaScha – I firmly believe that your highness is the means to attain the goal.
  • Evam sathi – After you being all types of relationships, and I have no other refuge.
  • ahamapi – Even if I spoke/praise without my heart’s involvement.
  • thavaiva bharO’smi – I am fully dependent on your highness only. It means, due to my gyAnam and Sakthi [lack of them] and prApthi [you being the apt attainable goal], my success is your responsibility. That means – you are my controller at all places, at all times, in all situations and states.

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