Daily Archives: March 13, 2017

thiruvAimozhi – 4.7 – seelamillA

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Previous Decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

(seelamillA) AzhwAr who became bewildered out of infinite grief born out of separation from paramapurusha (supreme lord), awakening slightly after hearing bhagavAn’s divine names, unable to tolerate the grief of such separation, calls out for emperumAn saying “kANa vArAy” (come and see me, come to be seen by me).

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the seventh decad –  For AzhwAr, the awakening acquired by hearing the divine names of bhagavAn as said previously in “Eththudhalum thozhudhAdum” (praise, pray and dance), instead of helping him reach emperumAn and enjoy him, led to worsen his grief due to not reaching him; as a result, this AzhwAr who has great desire to attain him starts highlighting the following aspects of sarvESvaran who is most enjoyable:

  1. his unique relationship with everyone which makes him protect all entities from losing their existence
  2. his audhAryam (magnanimity) which makes others to fully exist for him and to let them enjoy him
  3. his ultimate humility towards those exclusive devotees
  4. his ultimate beauty which triggers their desire towards him
  5. his acts of fulfilling the desires of his devotees even by engaging in difficult tasks
  6. his internal presence in everyone which kindles their desires towards him
  7. the enjoyable nature of such blissful presence in the hearts of everyone
  8. His being the origin of such great desire caused by his enjoyable nature
  9. His having enjoyable symbols in him to be enjoyed by those who desire to enjoy him
  10. His being revealed by all of vEdham

Meditating upon these aspects, AzhwAr mercifully explains the great longing which was born out his desire to enjoy such enjoyable emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

As said in SrI rAmAyaNam sundhara kANdam 29.6 “varshENa bhIjam prathisanja harsha” (The crop which dried out due to wind and hot weather, became green on seeing the rains, similarly she [sIthA] became happy), the crop will naturally regain its freshness, AzhwAr awakened by the discussion on divine names. The instruction [by parAnkuSa nAyaki’s friend] about divine names of “vaNthuvarApathi mannai Eththumin” which is amrutha sanjIvani (medicine which gives immortality) as the pampering  awakened her; the result of that – the bewilderment was eliminated. Since in unconscious/bewildered state there is no contemplation [about emperumAn], there is no grief; but as the awakening did not lead to attainment of the goal, it caused grief and out of that grief, AzhwAr is calling out [for emperumAn]. One can tolerate hunger while asleep, but when awakened, one cannot be satisfied unless he is fed to his satisfaction. Once awakened, he contemplated upon the grief of not attaining emperumAn which could not be tolerated by him; he started thinking about

  • emperumAn‘s nature of helping when in danger
  • his ability to know the cause and bestow the remedy
  • his having the aptness [natural relationship] to help during danger
  • his having divine bodily beauty which cannot be borne when in separation
  • his having the ability to eliminate the obstacles and help during danger
  • his having the tools to help in such situations
  • his willing to protect everyone without holding back

This being the case, as he did not help seeing his sorrowful situation, AzhwAr cries out with great sorrow like an overflowing ocean rising and calling out, to be heard by him even if he is in paramapadham and to make him appear in front of him at once; as occurred in SrI rAmAyaNam sundhara kANdam 28.8 “hArAma hAlakshmaNa hAsumithrE” (sIthA calls out – Oh rAma! Oh lakshmaNa! Oh sumithrA!);

SrI rAmAyaNam ayOdhyA kANdam “thadhApi sUthEna …” SlOkam is explained here:

  • thadhApi sUthEna … – SrI kausalyA cries out due to grief in separation of perumAL (SrI rAma), SrI sumanthra (minister/charioteer) consoled her saying “Don’t try to call him out in separation; he will himself be back”.
  • sUthEna – When the charioteer [like krishNa who was the charioteer for arjuna and who assumed the role of gIthAchArya] says something, it must be considered trustworthy.
  • suyukthavAdhinA – Even if one does not have full faith on the words of charioteer, he spoke very convincingly to eliminate the grief.
  • nivAryamANA – Though he stops them from grieving.
  • suthaSOkakarSithA – Her grief is so great that even his words did not convince her. When a child was born after long time, and that child got separated from the mother, how can the mother bear that? “
  • nachaivadhEvIvirarAmakUjithAth – Previously she eliminated others’ sufferings, and never having experienced sorrow, now she is crying out without break; she is crying out like a cuckoo, so that anyone hears that will feel pity for her. She called out saying “priyEthi puthrEthi cha rAgavEdhi cha” – Oh one who is so dear to me that I cannot bear your separation; Oh one who is the reliever of the suffering of those who are in separation from you; you being born in the clan of sarvarakshaka (protector of all), can you torture your own mother?. AzhwAr is now calling out for emperumAn like SrI kausalyA called out for SrI rAma.
Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 84

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Introduction (given by maNavALa mAmunigaL)

While there are more benefits to be achieved in the future, it is not even possible to completely talk about the list of benefits I have already obtained, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – emperumAnAr made the whole world know that I am in to the charama parvam of subservience to emperumAnAr’s divine feet, and not involved in the group of those who are in prathama parvam of surrender to emperumAn – said amudhanAr.

In this pAsuram – seeing emperumAnAr to the satisfaction of my eyes, that image engrossed in me and extended up to his devotees, and I became subservient to them; I got the ties of my most cruel karmas removed, and drank the nectar of emperumAnAr’s auspicious qualities to my mouth’s content;  if I attempt to talk about the benefits, since it is countless , I cannot complete the listing of all these benefits – says amudhanAr.

kaNdu koNdEn em irAmAnusan thannai kANdalumE
thoNdu koNdEn avan thoNdar poRRALil en thollai vennOy
viNdu koNdEn avan seer veLLa vAriyai vAy maduththu inRu
uNdu koNdEn innam uRRana Odhil ulappillaiyE                         –   84

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Word by word meaning (given by maNavALa mAmunigaL)

kaNdu koNdEn – I recognized him as is that –

em irAmAnusan thannai – he is not same as us, but has come to lift us up from samsAram,  he is our lord, that is emperumAnAr;

kANdalumE –  as I saw in this way
and instead of stopping at his level,
thoNdu koNdEn – I became subservient
pon thALil – to the divine feet of
avan thoNdar – those who consider only him as their shelter;
viNdu koNdEn – I got rid of
en – my
thollai – eternal
vem – very cruel
nOy – karmas;
like the very thirsty ones would put their mouth and drink water from a pond,
vAy maduththu – with great devotion
inRu uNdu koNdEn – today I consumed
avan – his
seer veLLa vAriyai – qualities that is the water of ocean;
ulappu illai – there is not an end to it
Odhil – if I talk about
uRRana – what I obtained
innam – even more.

Saying kANdalumE is – the moment I saw him

thoNdu koNdEn is – got subservience in my hands.
vAri – ocean
ulappu – end

emperumAnAr with his devotees

vyAkyAnam

kaNdu koNdEn – The beauty of emperumAnAr’s form which is as said in ‘kAshAya SObhi gamaneeya SikhA nivESam dhaNdathryOjvalakaram vimalOpaveedham – udhyath dhinESanibamullasadh UrdhvapuNdram rUpam thavAsthu yathirAja dhruSor mamAgrE’ (Oh emperumAnAr! Your divine form stands in front of my eyes – the brightness of kAshAyam cloth you are wearing, beautiful black lock of hair (tuft), the three sticks held together (thridhaNdam), wearing of white pUNUl string (yagyOpavIdham), bright thirumaN SrIchUrNam (Urdhva puNdram) like the light of the rising sun), such beauty which is to be seen by praying for it, I, without any effort of mine, saw that to the satisfaction of my eyes, as I got it by chance.

As said (after seeing His devotees) in ‘kaNdOm kaNdOm kaNdOm kaNNukku iniyana kaNdOm [thiruvAimozhi – 5.2.2]’ (We have seen, we have seen, we have seen the beautiful scene (which is that His devotees are spread everywhere)), and ‘thiruk kaNdEn pon mEni kaNdEn thigazhum arukkan aNi niRamum kaNdEn [mUnRAm thiruvanthAdhi – 1]’ (I am seeing periya pirAttiyAr, emperumAn’s divine body, His brightness, and His devotees that is, conch and discus), etc., like the ones (AzhvArs) who got non-blemished knowledge and saw the devotees, I see (his divine form) with my eyes;

What is it that you saw?

em irAmAnusan thannai – Since it is said ‘kalau rAmAnujassmrutha: (As fourth incarnation in kali yugam Adhi SEshan has incarnated as rAmAnujan)’, and, SEshOvA sainya nAthOvA SrIpathirvEththi sAthvikai: | vitharkyAyam mahApragyai: yathirAjAya (mangaLam)’,  (~ is rAmAnujan an incarnation of Adhi SEshan, or is it that of vishvaksEnar, or is it Sriya:pathi himself (wonder the devotees), and they keep discussing but are not able to come to a conclusion; (long live such) yathirAja), emperumAnAr is not one among our kind of group; to lift us up from samsAram he has incarnated from paramapadham and came looking for us to our place – having such faith, I have realized/ saw about emperumAnAr as is.

kANdalumE thoNdu koNdEn avan thoNdar pon thALil –  as I saw him in this way, my love for him grew, and not stopping at that level, it reached out to his devotees who consider only him as their shelter, and I became subservient to do all services towards their desirable divine feet. Saying ‘kANdalumE is to mean – right at the moment of seeing him. thoNdukoNdEn is a full word to mean I submitted myself to subservience.

jeeyar (maNavALa mAmunigaL) to prayed – ‘thvadhdhAsadhAsagaNanA charamAvadhau ya: thadhdhAsathaikarasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (For your servant who is so devoted to your words that he could be even bought or sold (by you), please let me serve, without interest in anything else, the last of series of such servants who serve such a devotee of yours; please let this happen every day by your grace).

en thollai vennOy viNdu koNdEn – as I was involved in this subservience, I completely got myself removed from the sorrows of my mind, etc., due to the most cruel karmas that were earned from time eternal, and which were part of emperumAn’s thoughts of ‘won’t forgive, will punish’ (kShipAmi nakShamAmi);

avan seer veLLa vAriyai – the great ocean that is that emperumAnAr’s auspicious qualities;

overflowing of the ocean; ocean is not a proper substitute to describe it since emperumAnAr’s auspicious qualities are countless; so amudhanAr describes it as overflowing ocean; since the matter (emperumAnAr) is enjoyable, this (emperumAnAr’s qualities) is also enjoyable.  Or, like the ocean that is the flood of his auspicious qualities;  vAri -> ocean;

vAy maduththu inRu uNdu koNdEn – distressed due to the rays of sun, and desirable of water, one would enter into pond and drink water fully out of mouth – in the same manner, amudhanAr also had been distressed due to sorrows of worldly matters, and to be relieved from it, as he got acceptance of emperumAnAr, he went near emperumAnAr and with love drank with mouth the nectar that is auspicious qualities of emperumAnAr, and enjoyed that experience – says amudhanAr.

Like how we are fond of milk, juice, etc., amudhanAr is fond of emperumAnAr’s divine qualities that are as explained in ‘pAlE pOl seer’ [periya thiruvanthAdhi 58].

vAy maduththu uNdu – is – opening the mouth and praising with words related to those qualities.

innam uRRana – not just what have been talked about till now, even more benefits I got due to emperumAnAr;

Odhil – if I attempt to talk about them,

ulappu illai – there would be no end.

Since there is no count to what I received, it is not possible to for me to say it in counting, says amudhanAr.

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

en thollai … uNdu koNdEn – nOyis about karma which is the reason for disease (of being born here, etc.);

What nammAzhvAr said in prathama parvam,  in ‘kaNdEn kamala malarp pAdham kANdalumE viNdE ozhindha vinay AyinavellAm [thiruvAimozhi – 10.4.9]’ (~ Saw the divine feet (of emperumAn), and as I saw that, all my karmAs left me);

vAy maduththu uNdu koNdEn – Similar to how nammAzhvAr said in ‘adiyEn vAy maduththu parugik kaLiththEnE [thiruvAimozhi  – 2.3.9]’ (I enjoyed drinking the nectar (emperumAn) putting my mouth in it); and periyAzhvAr said in ‘udal urugi vAy thiRandhu maduththu unnai niRaiththuk koNdEn [periyAzhvAr thirumozhi – 5.4.4]’ (~my body melted, I opened my mouth and filled it with you).

innam … ulappu illaiyE – If I keep talking about all that I got, there would not be an end to it, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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జ్ఞానసారము – అవతారిక

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