Daily Archives: March 21, 2017

thiruvAimozhi – 4.7.8 – kaNdu koNdu

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

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 eighth pAsuram, emperumAn asks “Now, what is that I have not done for you?” and AzhwAr replies “You have not arrived for us to see your highness in this samsAram (material realm), to render all services and be uplifted”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr, out of attachment towards the enjoyable nature of emperumAn, desires to see emperumAn, enjoy him and serve him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. As AzhwAr explained [in the previous pAsuram] the aspect which he attained, in this pAsuram, he explains what is not yet attained.

pAsuram

kaNdu koNdu en kaigaLAra nin thiruppAdhangaL mEl
eNdisaiyum uLLa pUk koNdu Eththi ugandhugandhu
thoNdarOngaL pAdiyAdach chUzhkadal gyAlaththuLLE
vaNduzhAyin kaNNi vEndhE! vandhidagillAyE

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

kaNdu koNdu – fully seeing and enjoying (with the eyes and not just in the heart as said in “nAn unnaik kaNdu koNdu” (I seeing you))
en kaigaL – my hands (which are as said in “thAyavanE enRu thadavum” (searching for the one who measured the worlds))
Ara – to the full satisfaction
nin – (the apt) your
thiruppAdhangaL mEl – on your divine feet

(to fulfil his great attachment)
eN thisaiyum – in all directions
uLLa – present
pUkkoNdu – bringing the flowers
Eththi – offering with praises
ugandhu ugandhu – being joyful in each of those activities
thoNdarOngaL – us who are having great devotion in the form of affection towards you
pAdi Ada – singing and dancing (to reveal our love)
kadal sUzh gyAlaththuLLE – in this material realm, which is the earth surrounded by the ocean

(that which was revealed in my heart)
vaL – distinguished
thuzhAyk kaNNi – wearing thiruththuzhAy (thuLasi) garland
vEndhE – Oh my lord!
vandhida killAy – you are not coming.

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

Oh my lord who is wearing distinguished thiruththuzhAy garland! You are not coming here to be fully seen and enjoyed [by me], to bring the flowers from all directions and offer them on your divine feet with my hands to their full satisfaction, being joyful in each of those activities, to sing and dance for us who are having great devotion in the form of affection, in this material realm, which is the earth surrounded by the ocean.

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

  • kaNdu koNdu – To see you to satisfy the hunger of my eyes which were left to starve as said in thiruvAimozhi 3.8.4kANa virumbum en kaNgaL” (my eyes desire to see). As said in periya thirumozhi 2.5.8 “aravindham pOnRu nINda kaNNAnaik kaNNArak kaNdu koNdu” (to the full satisfaction of my eyes to see the one whose eyes resemble lotus flower).
  • en kaigaL Ara – As said in thiruvAimozhi 3.8.3thAyavanE enRu thadavum en kaigaL” (Oh hands will seek out for him saying “Oh one who measured the world!”), to satisfy the need of my hands; as a hungry person would say “vayiRAra uNdu” (eat to the full satisfaction of the stomach).
  • nin thiruppAdhangaL mEl – On the divine feet which sustain you and give pleasure to you. It is said in periyAzhwAr thirumozhi 1.2.1 as “pidiththuch chuvaiththuNNum pAdhak kamalam” (the divine lotus feet you behold and suck on – as a toddler krishNa), they also sustain you. Alternative explanation –  On your divine feet which are apt and enjoyable for me. On your divine feet which is said in thiruvAimozhi 1.5.5 as “un thEnE malarum thiruppAdham” (Your divine feet which is the origin of honey). Previously too, I was engaged like this in worldly matters; instead of that, to be engaged in the divine feet of you who is the apt lord. For the words from mAlathI mAdhava drama “thvath pAdha pankaja parigrahadhanya janmAbhUyAsam” (By reaching your lotus like feet, my purpose of life is fulfilled), ALavandhAr mercifully explained “The words are nice; but it is not in the proper/apt matter” [as the context was not in relation to emperumAn and was in worldly dealings].
  • eN thisaiyum … – Matching the greatness of bhagavAn who is the target and matching my own desire. Matching his own desire, AzhwAr says “I want to bring everything I desire [for emperumAn]”. His desire spreads in all directions [Asai means both desire and direction in thamizh]. This is how the words of those who are desirous to serve, will be; like a hungry person would say “want to eat a whole pot of rice”. Devotees would be as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • ugandhu ugandhu – To go on without diminishing the love.
  • thoNdarOngaL – We, who know the intricacies of this kainkaryam (service). After thiruvAimozhi 2.7kEsavan thamar“, AzhwAr is not alone.
  • pAdi Ada – To be singing and dancing out of love.

emperumAn says “This is what I was also planning to do. Once you shed this body, I will bring you to paramapadham and get you engaged in that as said in thaiththirIya upanishath “Ethath sAmagAyannAsthE” (the mukthAthmA is singing the sAma gAnam which is explained subsequently)”, AzhwAr replies “That is not what I want”.

  • sUzh kadal gyAlaththuLLE – If some one is thirsty in one place, should that person’s thirst be quenched in some other place? I want you to come in to this world surrounded by ocean, to be seen by me, right here.
  • vaN thuzhAyin kaNNi vEndhE – While appearing in this samsAram (material realm), you should bless me with that same form which is seen by the residents of paramapadham; you should appear with the same decorations that is shown to nithyasUris.
  • vandhidagillAyEAzhwAr is saying that it is not sufficient to just say “kUviyum koLLAy” (even after calling, you have not accepted me). You are not coming. This is the aspect I have not attained yet. What is the nature of this? Neither has AzhwAr been freed from this material world; nor has he attained [eternal] kainkaryam [in paramapadham]; this being the case, how can he say “I have attained this aspect; I am yet to attain this other aspect”? Here, one [kainkaryam] is the goal, and the other [being freed from material bondage] is ancillary to that goal.  AzhwAr considers to have attained freedom from bondage thinking “As I have said in the beginning itself in thiruviruththam 1 ‘inninRa nIrmai iniyAmuRAmai’ (I cannot bear this existence in this lowly samsArm) and as he is fully capable [of liberating me], this bondage must have been extinguished [by him]”; and since AzhwAr cannot sustain himself without being engaged in kainkaryam, and since he has not achieved it [in paramapadham] yet, he is longing for that.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 64

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

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Introduction

emperumAn asks “If I who am independent, uplift some persons [as special cases], can that be considered as my standard conduct?” and ALavAndhAr replies “At the seashore, when you vowed [to protect all who surrender unto you] in the assembly of your devotees, did that vow exclude me?”.

nanu prapannas sakrudhEva nAtha!
thavAhasmIthi cha yAchamAna: |
thavAnakampya: smaratha: prathigyAm
madhEkavarjam kimitham vratham thE ||

Word by word meaning

nAtha! – Oh my lord!
sakruth Eva prapanna: – saying “I have surrendered unto you once”
aham thava asmi ithi cha – and saying “I should exclusively serve you”
yAchamAna: (aham) – I who am praying
prathigyAm smaratha: thava – to you who are thinking about the vow (which you declared towards vibhIshaNa at the seashore [before the rAma – rAvaNa battle])
nanu anukampya: – deserve to receive your mercy;
thE itham vratham – this vow of your highness’
math Eka varjam kim – does it exclude just me?

Simple Translation

Oh my lord! I who am saying “I have surrendered unto you once” and “I should exclusively serve you” and praying to you, who are thinking about the vow (you declared to vibhIshaNa at the seashore [before the rAma – rAvaNa battle]), deserve to receive your mercy; does this vow of your highness’ exclude just me?

vyAkyAnam (Commentary)

  • nanu prapanna:ALavAndhAr recollects SrI rAma‘s words as in SrI rAmAyaNam yudhdha kANdam 18.33 “sakrudhEva prapannAya” (even if one surrenders once, I will never abandon him). kUraththAzhwAn explains sakrudhEva as sahasaiva (immediately, at once). embAr explains “This AthmA who is in samsAram since time immemorial, even if he mediates upon prapaththi (dhvaya mahA manthram), will that match [the greatness of emperumAn] saying “sakruth” (even once)?”. bhattar explains “If we look at the greatness of emperumAn, performing SaraNAgathi more than once is superfluous. [But] the prApya ruchi [i.e., taste in reciting dhvaya mahA manthram requesting for eternal kainkaryam] will go on until one reaches the final destination [of paramapadham]”.
  • nAtha – Surrendering just once is sufficient since emperumAn is the apt/natural lord. Just Abhimukhyam (friendly gesture) is required – [that is due to emperumAn having] eternal [motherly] relationship where he considers the loss/gain of AthmA as his own. In the case of a person who is not an apt refuge, even Artha prapaththi (desperate surrender) is doubtful in procuring the result. But in the case of emperumAn who is the apt refuge, even dhruptha prapaththi (surrender with patience to achieve the result) will lead to the ultimate result.
  • thavAsmIthi cha yAchamAna: – (aham thavAmsi) – AthmA is pleading with the thought that it should engage in minimal services to establish its own nature; praying for kainkaryam following the method in the latter half of dhvayam. Highlighting my empty-handedness I surrendered unto you saying “thvath pAdha mUlam SaraNam prapadhyE” (I firmly accept your divine lotus feet as the means). I also prayed for the goal saying “aikAnthika nithyakinkara: praharshayishyAmi” (when I will please you only as a confidential eternal servitor). Some explain that, with these two words [aham thavAsmi], the two types of qualified persons in bhakthi [bhakthi yOga] and prapaththi [SaraNAgathi] are spoken about.
  • prathigyAm smarathas thava anukampya: – I recollect your vow at the seashore as said in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow), remain a recipient of the mercy of your highness.
  • thE vratham idham madhEka varjam kim – Will this distinguished vow of your highness who is common to all, exclude me? Implies – it will not. I will only miss out if you specifically vowed “I will protect all except this one person”. Since your highness is a sathya sankalpa (one with fulfilled vows), you should mercifully protect me.

In the next article we will enjoy the concluding SlOkam of this wonderful prabandham.

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