Daily Archives: March 15, 2017

sthOthra rathnam – 61

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ALavandhAr and nAthamunigaL – kAttu mannAr kOyil

Introduction

emperumAn asks “Are you not born in a great family? Why are you talking like a helpless person?”, ALavandhAr says “Though I am born in this great family, due to my overwhelming sins, I am drowning in this samsAram (material realm); kindly uplift me”.

janithvA’ham vamSE mahathi jagathi khyAthayaSasAm
SuchInAm yukthAnAm guNa purusha thathvasthi thividhAm |
nisargA dhEva thvachcharaNa kamalaikAntha manasAm
adhO’dha: pApAthmA SaraNadha! nimajjAmi thamasi ||

Word by word meaning

SaraNadha – Oh my lord who bestows refuge!
aham – I
jagathi – in this world
kyAtha yaSasAm – well known to be famous
suchInAm – pure
yukthAnAm – who desire to be together with you
guNa purusha thathva sthithi vidhAm – who are well aware of the nature and characteristics of achith (insentient entities) and chith (sentient entities)
nisargAth Eva – naturally
thvath charaNa kamala EkAntha manasAm – great personalities whose minds are exclusively engaged in your divine feet
mahathi vamSE – great family lineage
janithvA – though being born
pApAthmA – being sins personified
thamasi – in material nature
adha: adha; – deep down
nimajjAmi – drowning

Simple Translation

Oh my lord who bestows refuge! Though I am born in a great family lineage with great personalities who are well known to be famous in this world, who are pure, who desire to be together with you, who are well aware of the nature and characteristics of achith (insentient entities) and chith (sentient entities), who are great personalities whose minds are naturally and exclusively engaged in your divine feet, since I am sins personified, I am drowning deep down in the material nature.

vyAkyAnam (Commentary)

  • mahathi vamSE aham janithvA – Greatness for vamSam (family/clan) is having great personalities appearing in there. ALavandhAr is saying, I have been a disaster even after being born in a great family lineage as said in SrI bhagavath gIthA 6.42 “Ethadhdhi dhurlabhatharam lOkE janma yadhIdhruSam” (Aren’t these births difficult to attain [for people] in this world?).
  • jagathi kyAtha yaSasAm – One who has well known fame across the world. This fame is due to being accepted by bhagavAn as said in thiruvAimozhi 8.7.5 “thigazhu than thiruvaruL seydhulagaththAr pugazhum pugazh” (By bestowing his mercy and hence being glorified by the people of this world).
  • suchInAm – Being completely devoid of any attachment towards matters other than bhagavAn. It can also indicate both internal and external purity.

When asked “Would you claim to be the abode of inauspiciousness having been born in such lineage?”,

  • yukthAnAm – Those who are very desirous to be together with bhagavAn always as said in ithihAsa samuchchayam 7.38 “kruthakruthyA prathIkshanthE …” (Having fulfilled all responsibilities waiting for the arrival of death considering it to be like a dear guest [to ascend to paramapadham]). To be as said in thiruvAimozhi 9.3.7 “mAga vaikuntham kANbadhaRku en manam EkameNNum” (My heart is desirous of seeing the supreme abode, paramapadham). Also explaining it as some one like iLaiya perumAL (lakshmaNa) who can never be separated from your highness.

When asked “Having been born in such lineage would you say ‘I don’t have sufficient desire’?”,

  • guNa pursha thathvasthithi vidhAm – Those who are well aware of the nature, characteristics and relationships among chithachith and ISvara. guNam (qualities) indicates prakruthi (matter), which is the abode of guNam. sthithi indicates svarUpa (nature), svabhAva (character) etc.
  • nisargA dhEva … – Like a calf would naturally seek out mother cow’s udder as soon as it is born, those who are having their mind attached to your divine lotus feet as a natural quality from birth. Implies that all the aspects explained previously are natural for those belonging to this lineage.
  • pApAthmA – Me who appears like embodiment of sins. I am (AthmA) not identified with gyAnam (knowledge) and Anandham (bliss) but by pApa (sins).
  • SaraNadha – Your highness would provide refuge to even persons like me as said in nAnmugan thiruvanthAdhi 60 “AL pArththu uzhi tharuvAy” (emperumAn would seek out for servitors).
  • thamasi adhA’dhO nimajjAmi – In this material nature, I am deeply drowned to be unreachable even for your highness. ALavandhAr is saying – I have not yet hit the bottom of this ocean of material nature as said in thiruvAimozhi 3.2.2 “panmA mAyap piRaviyil padiginRa yAn” (I am living in a well fitting manner assuming many  different forms (such as dhEva, manushya etc) in prakruthi (material realm) which is amazing, that is variegated (due to the qualities and resulting forms)). By this, ALavandhAr is saying “I am deeply drowned in this material nature as sAnthAnikar [residents of sAnthAnika lOka who are great devotees of emperumAn] was deeply drowned in your highness”. This is lineage I am born in; your highness is the refuge; [yet] this is my suffering. Abundance of my sins is such that, I am like asamanjas who did not live up to his family lineage and compassion of your highness is also not helping me.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.7.2 – koLLa mALA

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Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, AzhwAr highlights the favours done by emperumAn for him and becomes displeased thinking “You, who is such benefactor, have not arrived even after my calling out with sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “If I call you out highlighting your magnanimity of making me exist fully for you and enjoy you, you have not arrived to be seen by me and have not presented yourself to me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Second pAsuram. AzhwAr highlighting emperumAn‘s previous favours, says “Is it reasonable for you who favoured me and revealed your nature to me, to not arrive in front of me when I call out for you now?”.

pAsuram

koLLa mALA inba veLLam kOdhila thandhidum en
vaLLalEyO! vaiyam koNda vAmanAvO! enRenRu
naLLirAvum nanpagalum  nAnirundhOlamittAl
kaLLa mAyA! unnai en kaN kANa vandhIyAyE

Listen

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

vaiyam – bhUmi (which was considered to be owned by some one else)
koNda – who measured it with intent (to have it exist for him)
vAmanAvO – Oh vAmana!

(letting me enjoy such magnanimity)
koLLa – enjoying repeatedly
mALA – unable to see the limit
inba veLLam – ocean of bliss
kOdhu ila – not having faults (of having satisfaction while enjoying and seeking out other enjoyment)
thandhidum – truly bestowing
en vaLLalEyO – Oh my great benefactor!
enRu enRu – saying with dejection
naL irAvum – in the middle of the night
nanpagalum – daytime when objects are clearly visible
nAn – I (who cannot live without you)
irundhu – being present (without engagement in any other aspect)
OlamittAl – if I call out
kaLLam mAyA – Oh amazing person who is present in the heart (being invisible like a cheat)!
unnai – you (without seeing whom, I cannot sustain myself)
en kaN kANa – to be seen by my eyes (which desired to see you)
vandhu IyAy – have not arrived and given yourself.

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

Oh vAmana who measured bhUmi with intent! Oh my great benefactor who is truly bestowing the limitless ocean of bliss which is without any faults, for my enjoyment! Saying these with dejection in the middle of the night and in the daytime when objects are clearly visible, if I call out “Oh amazing person who is present in the heart!”, you have not arrived  to be seen by my eyes and given yourself. AzhwAr implies “come and give yourself to me”. The “O” in the words “vaLLalEyO!” and “vAmanAvO!” indicates the sorrow of AzhwAr.

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

  • koLLa mALA inba veLLam – Ocean of bliss which never saturates even after enjoying repeatedly. [Did emperumAn give bliss to AzhwAr?] He is explaining what was explained in thiruvAimozhi 4.5.3vIvil inbam miga ellai nigazhndhanan” (being in the ultimate state of continuous bliss).
  • kOdhila thandhidum – Fault in the bliss is – leading one to be satisfied after enjoying once, causing one to desire for other matters; this bliss is unlike that; it increases the desire for enjoying repeatedly and also causes detachment towards other enjoyments; thus, bestowing faultless and limitless ocean of bliss.
  • en vaLLalEyO – While bestowing you gave it as if it is for your benefit, but now you have made it appear that it is for my benefit and are you waiting for me to call out for you? vaLLal (magnanimous person) means favouring others as if it is a benefit for oneself. The nature of him who bestowed himself is explained in “Anandhamaya:” (embodiment of bliss), “AnandhObrahma:” (brahmam is bliss). If you were planning to make me call out [with agony] like this, why did you give such enjoyment in thiruvAimozhi 4.5vIRRirundhEzhulagu“? It appears that emperumAn gave some joy for the little AthmA  – AzhwAr referred to himself as “siRiyan” in previous pAsuram.
  • vaiyam koNda vAmanAvO – Are you not of the nature that you will [even] beg for those who beg to you? To eliminate the tears of indhra who fell at his feet saying “I lost all my three worlds”, he who is Sriya:pathi (lord of SrI mahAlakshmi) himself took up the form of a seeker; alas! instead of you eagerly bestowing yourself to me, you are making me call out for you!
  • enRu enRuAzhwAr is not like indhra who left after getting his kingdom back; nor is he like mahAbali who manifested audhAryam (generosity) [towards emperumAn himself]; instead he keeps repeating this [vAmana avathAram] only. Even after measuring and accepting the worlds [as thrivikrama], AzhwAr’s divine heart was still engrossed in the [previous state of] vAmana form only.
  • naLLirAvum nanpagalum – naL indicates middle and abundance/darkness; it also indicates the unique sound in the night when all other sounds subdue. By all of these, it indicates the middle of the night. As said in katavalli upanishath 2.5 “ya Eshu supthEshu” (one who is awake [and protecting] when everyone is fast asleep), you are making me aware and call out for you, while you are the one who is awake and caring for everyone!
  • nanpagalAzhwAr is saying “good day” since his contact/relationship with bhagavAn is unchanging whether it is thiruvAimozhi 4.6thIrppAraiyAmini” or thiruvAimozhi 4.5vIRRirundhEzhulagu“. [Only] when other matters are experienced, when emperumAn is not seen, the mind/heart will think about the other matters. Alternatively, “nanpagal” is like chevvAykkizhamai (Tuesday) [which is usually considered to be inauspicious] being called “mangaLavAram” (auspicious day) [This is called viparItha lakshaNA – contrary identification], since he was not seen, this time is considered as empty/useless time.
  • nAn irundhu – Me who is very weak and not having ability to call you.
  • nAn irundhu – Me who enjoyed ultimate bliss previously.
  • OlamittAl – if I call out.
  • kaLLa mAyA – Oh amazing lord who is invisible to the eyes, but unforgettable in the heart!
  • unnai – Distinguished you without whom I cannot sustain myself; because you have a beautiful form.
  • en kaN kANa – to be seen by my eyes which desire to see you.
  • vandhu IyAyE – You have to come and walk in front of me for me to witness that beautiful walk and sustain myself. As said [by SrI rAma] in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam …” (I cannot sustain in your separation even for a moment) and SrI rAmAyaNam AraNya kANdam 10.9 “… hrIrEshAhi …” (I am ashamed to have made you wait [to the sages]), when he appears, he makes other think “there is nothing wrong with him” [even if he comes late]. You should come and present yourself to us.

When emperumAn says “I have already given myself to you; when others are calling out for me, I have made you call only for me”, AzhwAr says “that is not sufficient”,

  • kaN kANa vandhu IyAy – Just the experience in mind is not sufficient; you have to physically appear in front of me. It can also be read as “IgiRilai” which means “you are not appearing in front of me” and this goes along well with “seyvinaiyO peridhAl” (my sins are huge). Another explanation – Please come and give.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 48

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Introduction

In the previous pAsuram, mAmunigaL mentioned about doing all kinds of kainkaryam to devotees. While using the word “irAmAnusAya nama:”, he got reminded of who gave him this mind of doing kainkaryam. In this pAsuram, he explains that it was periya perumAL who blessed his senses and organs to do kainkaryam for SrI rAmAnuja and his devotees. He says this very gleefully.

pAsuram 48

eNNAdhu ennenjam isaiyAdhu en nAvu irainjAdhu senni
kaNNAnavai onRum kANaluRA kaliyAr naliya
oNNAdha vaNNam ulagu aLiththOn ethirAsan adi
naNNAdhavarai arangEsar seydha nalam namakkE!!!

Word-by-Word Meanings

naNNAdhavarai – There are people who does not take refuge at
ethirAsan adi – the lotus feet of SrI emperumAnAr, who
aLiththOn – protected
ulagu – the worldly
kaliyAr – people of kali yugam, who have conscience
naliya oNNAdha vaNNam – from being pounced by the cruelities of kali
ennenjam – (Towards such people) my heart will not
eNNAdhu – think about them.
en nAvu – My speech
isaiyAdhu – will not be about them , be it talk / praise.
senni – My head
irainjAdhu – will not bow down (towards them).
kaNNAnavai – My eyes
onRum kANaluRA – will not see anything (related to them).
arangEsar – It was periya perumAL who gave me the thoughts and the senses associated with it.
seydha nalam namakkE – these senses does not go subservient to someone else. They are deserved only for SrI rAmAnuja. This great help was possible solely by the blessings of namperumAL
(kaliyAr naliya oNNAdha vaNNam ulagaLiththAn yathirAsAn – This phrase could also mean “SrI rAmAnuja who protected the world from the brunt of the cruel kali).

Simple Translation

mAmunigaL says that his mind, eyes, mouth and head will never do what they are supposed to do, when it comes to facing the people who do not surrender to the lotus feet of SrI rAmAnuja. He says that his eyes will not see them, his head will not bow down, his mind will not think and his mouth will not talk about them. He celebrates that this blessed opportunity was bestowed upon him by the infinite mercy of periya perumAL SrIrangarAjan.

Explanation

mAmunigaL says “emperumAnAr protected this world from the wrath of the cruel kali as mentioned in “thAzhvonRillA maRai thAzhndhu thala muzhudhum kaliyE ALginRa nALvandhAliththavan (irAmAnusa nURRandhAdhi 16)”. As described in the phrase “pEr onRu maRRillai (irAmAnusa nURRandhAdhi 45)”, the means and the final destination are  emperumAnAr’s lotus feet. Those who do not realize this and surrender unto the lotus feet of emperumAnAr, this is how my senses and organs will behave. My mind and heart goes out, celebrates and immerses itself in the glorious attributes of emperumAnAr as described by “naiyum manam un guNangaLai eNNi” and ““nithyam yathIndhra (yathirAja vimSathi 4)”. But when it comes to those people who do not surrender unto the lotus feet of emperumAnAr, all my senses including my heart will stop thinking, praising, talking and seeing. The reason for this particular behavior of mine is due to periya perumAL SrI rangarAjan’s infinite mercy. “nalam” that is used in conjunction with “naNNAdhavarai arangEsar seydha nalam” means “wealth” here.  As per the phrase “mana:pUrvO vAguththara:”, the speech/mouth is closely associated with the mind as it acts as a channel to let the thoughts that emanate from the mind in the first place. However, my mouth will not talk about them nor praise them as in “nAviyal isai mAlaigaL yEththi (thiruvAimozhi 4.5.4)”. My head that goes and bows down to SrI rAmAnuja as in “praNamAmi mUrdhnA (thaniyan by kUraththAzhvAn)” would never bow to those people. As described by “kaN karudhidum kANa (irAmAnusa nURRandhAdhi 102)” and “SrI mAdhavAngri (yathirAja vimSathi 1”, my eyes will never see them. The word “kaliyAr” is personification of kali yuga. It goes to prove that the evil and cruel effects of kali are so powerful that one gets fear instilled and call them with respect out of fear for it as seen in the usage “EvinAr kaliyAr (periya thirmozhi 1.6.8”)

adiyEn santhAnam ramanuja dasan

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