Monthly Archives: March 2017

Arththi prabandham – 51

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Introduction

As emperumAnAr ponders “Why should you speak about other mundane persons? What was your state previously?”, mAmunigaL says “I too was like them, wasting my time since time immemorial, and was not feeling sorry for what I was missing. For such me, by the grace of your highness, I have now realized the sorrow of what I was missing for so long” and speaks about his own benefit.

pAsuram 51

enRuLan Isan uyirum anRE uNdu ikkAlam ellAm
i
nRaLavAgap pazhudhE kazhindha iruvinaiyAl
enRu izhavinRi irukkum ennenjam iravu pagal
ninRu thavikkum ethirAsA nI aruL seydha pinnE!!!

Word-by-Word Meanings:

enRuLan Isan – As per the phrase, “nAn unnai anRi ilEn kaNdAy nAraNanE ni ennai anRi ilai” (nAnmugan thiruvandhAdhi 7), the relationship between the paramathmA SrIman nArAyaNan and the souls (jIvAthmA) is eternal and cannot be broken by anyone at any point of time. This would mean that the supreme controller ISwaran SrIman nArAyaNan is there forever. On the same token,
uyirum – the soul that is being controlled by the controller SrIman nArAyaNan
anRE uNdu – also is forever.
ikkAlam ellAm – For all these time,
inRaLavAga – till now,
iruvinaiyAl – because of my powerful karma (that includes both good and bad)
pazhudhE kazhindha enRu – I had spent these times as “utterly wasted”.
izhavinRi irukkum – Even worse, I have not even repented for this loss of mine.
ethirAsA – (However) emperumAnArE!!!
nI aruL seydha pinnE – After you showerd your choicest blessings on me!!!
ennenjam – my heart
ninRu – steadfastedly
thavikkum – started to repent for it
iravu pagal – day and night.

Simple Translation

In this pAsuram, mAmunigaL celebrates the blessings of emperumAnAr on him that made him to repent for the wasted time till now. Before emperumAnAr blessed mAmunigaL, the latter did not even repent for the time he lost that includes time from immemorial till now. But all that changed as emperumAnAr blessed mAmunigaL and the latter is thinking day and night only about it.

Explanation

mAmunigaL says “As per the words of thirumazhisai AzhvAr, “nAn unnai anRi ilEn kaNdAy nAraNanE ni ennai anRi ilai” (nAnmugan thiruvandhAdhi 7), the relationship between the paramathmA SrIman nArAyaNan and the souls (jIvAthmA) is eternal and cannot be broken by anyone at any point of time. This would mean that the supreme controller ISwaran SrIman nArAyaNan is there forever. On the same token, the one who is being controlled, that are known as “soul” or “jIvAthmA” is also forever. These mean that there was not a point in time when they were created. The supreme lord SrIman nArAyaNan and all the souls were there forever. However, till this point now when you (emperumAnAr) showered  your choicest blessings on me due to your infinite compassion, I have spent all the time by reaping the effects of my powerful karma (both good and bad). Even worse than that is, I have never repented for the time that was utterly wasted. But after your blessings fell on me, I have been only thinking about my loss and repenting day and night about it. What infinite mercy and what compassion towards me!!!

adiyEn santhAnam ramanuja dasan

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rAmAnusa nURRanthAdhi – 86

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Introduction (given by maNavALa mAmunigaL)

After saying (in previous pAsuram) ‘irAmAnusanaith thozhum periyOr pAdham allAl endhan Ar uyirkkiyAdhonRum paRRillai’, thinking about the ways in which earlier he had considered as his relatives those who were attached to lowly things, and how he was having affection towards them, amudhanAr says that he would not do that hereafter, and it is those who have the mind of thinking about emperumAnAr, would have the rights to rule him.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – ‘irAmAnusanaith thozhum periyOr pAdham allAl endhan Ar uyirkkiyAdhonRum paRRillai’, and so amudhanAr talked about his state. In this pAsuram – earlier I had considered as my relatives those who were attached to lowly matters, and was very much affectionate to them like ‘thAyE thanthai enRum thAramE kiLai maKKaL enRum [periya thirumozhi – 1.9.1]’ (~considering them as all my relatives) – I am filled with fear about that, I shall not do that (from now onwards), it is those whoever may be there that are eligible to rule me if they got the minds like getting treasure, that thinks about emperumAnAr who is worshiped by the noble ones who understand as is about thathva hitha purushArtham (truth, means, and destiny), says amudhanAr.

paRRA manisaraip paRRi ap paRRu vidAthavarE
uRRAr ena uzhanRu Odi naiyEn ini oLLiya nUl
kaRRAr paravum irAmAnusanaik karudhum uLLam
peRRAr yavar avar emmai ninRALum periyavarE             –   86

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Word by word meaning (given by maNavALa mAmunigaL)

paRRi – Those who are surrendered to
ap paRRu vidAdhavarE – and are continuing without leaving that refuge
manisarai – lowly people
paRRA – who are not attached to anything (good) / who do not have any ability,
uRRAr ena – thinking that such people are my relatives,
uzhanRu – and going behind them and involved in that,
and due to love towards their matter,
Odi – anxious to see when they would see me,
and due to joy and sorrow of being with them and separated from them respectively,
ini naiyEn – I suffered; Hereafter I won’t be so;
kaRRAr – Those who have learned well
nUl – the SAsthrams
oLLiya – which shows clearly by itself,
thinking that the use of that education is to –
paravum – praise to their heart’s content, due to love towards him –
irAmAnusanai – such emperumAnAr;
karudhum – their living is thinking about him only
uLLam – they having such mind
peRRAr – and having that like having gotten wealth,
yavar – the few who are in that state,
whatever be their clan, charaNa, gOthram, etc.,
avar – they
periyavar – are the noble ones
emmai  ninRu ALum – who till the time this AthmA of mine is present, would fully get that AthmA to be subservient to them.

OR, For ‘paRRa manisar’ etc. – I would not – surrender to lowly people, and without leaving them thinking that they are the ones who would lift me up from this material world, and so run around thinking of them.

vyAkyAnam

paRRA manisaraip paRRi – As said in ‘periyEn Ayina pin piRarkkE uzhaiththu Ezhai AnEn [periya thirumozhi – 1.9.7]’ (~ become poor (in knowledge/acts/nature) working for/to satisfy other lowly people), and, ‘bAndhavAbhAsalOla:’(living for the welness of relatives only), they being of nature of stealing everything when you have good wealth, and are not protectors when you are having a danger, they do not have any ability for anything, but  surrender to such lowly ones thinking that they would serve that it would destroy the true nature of their AthmA,

ap paRRu vidAdhavarE – those who do not leave that surrendering.

uRRAr ena uzhanRu Odi – misunderstanding that they are real relatives, and as all kind of relationships like mother, father, and others, and as lords, and as protectors, and so went behind them everywhere, not able to stay put in a place till seeing them, and out of such deep love, run around to find them, and not understanding that they are lowly than us, and so thinking that there is some destiny to be reached with their help and so running to their houses many times  and in many ways.  Odi -> rush to them.

naiyEn ini – After getting acceptance of emperumAnAr, I would not do as aforementioned and get damaged.  Hereafter I would not become damaged due to happiness and sadness of being with them or separated from them respectively.

OR,

For paRRA manisar etc.  – Surrendering to lowly people, and without leaving that, thinking of them only as relationships, be immersed in that, and become destroyed; I would not do that from now. Like saying ‘dhureeSvarathvAra bahir vidharthikA dhurASikAyai rachithOyam anjali: (a good-bye salute to you)’, salute and farewell to them, says amudhanAr.

oLLiya nUl kaRRAr paravum – As said in ‘rija: yajU(g)mshi sAmAni thathaiva atharvaNAnicha – sarvam ashtAkSharAnthastham yaSchAnyadhapi vAngmayam’ (all the four vEdhas are present within the eight word manthram),  ‘svagyAnam prApaka gyAnam prApya gyAnam mumukShubhi: – gyAna thryam upAdhEyam Ethadhanyam nakinchana’ (there is no other knowledge than the knowledge about AthmA, knowledge about the means, knowledge about destiny),  getting from the grace of their AchAryan emperumAnAr the meanings of rahasya thrayam which highlights the truth, means, and destiny as is, which is the essence of vEdhas that are said as ‘sudar migu suruthi [thiruvAimozhi – 1.1.7]’, and that the inner most meaning that is shown by that knowledge is only emperumAnAr, as said in ‘AchArya dhEvO bhava’ (AchAryan is the god), ‘dhEvamiva AchAryamupASeetha’ (think of AchAryan himself as god), ‘yasya dhEvE parabhakthir yathAdhEvE thathAgurau’ (be devoted to AchAryan like how you would be devoted to emperumAn), ‘dhEvavathsyAth upAsya:’ (like how you worship emperumAn, worship AchAryan in that way as well), and, ‘thasmin rAmAnujAryE gururithi cha padham bhAthi nAnyathra’ (only in rAmAnujan the word guru is well meant);  – those who have got this clarity decide that the use of such education is to praise such emperumAnAr to their satisfaction due to their love ;

irAmAnusanai – such emperumAnAr

karudhum uLLam peRRAr evar – As said in ‘rAmAnujasya charaNau SaraNAm prapadhyE’, and ‘SaraNamEmi rAmAnujam’, and, ‘rAmAnuja muni than vAyndha malarp pAdham vaNanuginREn [thiruvAimozhi thaniyan]’, and ‘idhath thAy irAmAnusan [thiruvAimozhi thaniyan]’, thinking of emperumAnAr in these ways itself is their life journey – such people, as said in ‘ek kuRRavALar edhu piRappu Edhu iyalvAga ninROr’, even if they are having formless knowledge (lowly), lowly birth, and activities which are to be discarded,

avar emmai ninRALum periyavarE – they with such blemishes, birth, and activities, only are our lords, for time till the AthmA exists (eternal), the noble souls who have stayed firm and rule us as per their wish; nammAzhvAr too divined ‘yavarElum avar kaNdeer … [thiruvAimozhi – 3.7.1]’ (~if there are those who are devotees of emperumAn … they are my lords).

It is said too, ‘SvapachOpi maheepAla vishNu bhakthO dhvijAdhika:’ (Even if he eats the meat of dog, if he is a devotee of vishNu, then he is more noble than a brahmin),

‘na SudhrA: bhagavath bhakthA: viprA: bhAgavathAs smruthA:’ (Don’t refer to them as Sudhra (sad person), if he is having devotion towards emperumAn; such a devotee is a brAhmaNan)

‘bhakthi: ashtavidhAhyEshA yasmin mlEchchEbhi varthathE, saviprEndhra: muni: SrImAn sayathi: sacha paNditha:- thasmai dhEyam thadhOgrAhyam sacha pUjya: yathAhyaham [garuda purANam] (whoever is having these eight types of devotion, even if he is of lowly birth he is the head of brahmins, he is the sage, he is of correct wealth, he is the yathi, he is the learned; one can learn from him and give knowledge to him),

‘SvapachOpi harE: nAma yasya vAchi’ (even if he eats meat of dog, if his mouth utters once the name of Hari),‘sakruthabyavachAth vinikkathaSchEth’ (without even realizing) ‘kulathaivatham mama thasya pAdha dhULi: (he is the head of our clan, and we will place the dust of his feet in our head)’, ‘anuvrajAm yaham nithyam bhUyayEthyangri rENubhi: – thAssarvA: SirasA dhEva: prathigruhNAthi vaisvayam’ (how much ever low birth he may be from, we shall follow him; place the dust of his feet in our head, they all are noble ones whose divine feet we shall keep in our head).

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

paRRA manisarai … Odi naiyEn ini – Since those lowly ones whom I surrendered to are themselves immersed in worldly problems, how would they be able to solve my problem?

ninRu ALum – While emperumAn ruling us would put us through total annihilation, or give delayed acceptance into paramapadham, etc., these noble ones who always think about emperumAnAr would lord us and give only that sweetness of service, very steadily.

The noble ones took me up by themselves saying ‘nam paiyal [thirumAlai – 37]’ (~he is our man / he is ours), and rule me, disallowing me to go in those old ways.

My going after lowly people is the trouble I got myself into; the noble ones got me [out of those troubles] in spite of the absence of any effort from my side.

– – – – –

Translation: raghurAm SrInivAsa dasan

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sthOthra rathnam – 62

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Introduction

emperumAn asks “What sins do you have which make your birth in this great family lineage also worthless?” and ALavandhAr elaborates further “pApAthmA” [which he said in previous pAsuram].

amaryAdha: kshudhraS chalamathirasUyAprasavabhU:
kruthagnO dhurmAnI smaraparavaSO vanchanapara: |
nruSamsa: pApishta: kathamahamithO dhu:khajaladhE:
apArAdhuththIrNas thava paricharEyam charaNayO: ||

Word by word meaning

amaryAdha: – one who crossed the boundaries of vEdham
kshudhra: – desirous of lowly matters
chala mathi; – having a wavering mind
asUyA prasava bhU: – the origin of jealousy (which sees the good qualities of others as faults)
kruthagna: – doing bad to even the one who does good to me [i.e., being ungrateful]
dhurmAnI – having pride/ego which must be given up
smara para vaSa: – addicted to lust
vanchanapara: – deceiving
nruSamsa: – engaged in cruel acts
pApishta: – engrossed in sins
aham – I
itha: – this
apArAth – endless
dhu:kha jaladhE: – ocean of sorrows
uththIrNa: – reaching the shore
thava charaNayO: – at your divine feet
katham paricharEyam – How am I going to serve?

Simple Translation

I am the one who crossed the boundaries of vEdham,  desirous of lowly matters, having a wavering mind, the origin of jealousy, doing bad to even the one who does good to me, having pride/ego which must be given up, addicted to lust, deceiving,  engaged in cruel acts and engrossed in sins. How am I going to reach the shore of this endless ocean of sorrows and serve at your divine feet?

vyAkyAnam (Commentary)

  • amaryAdha: – I am outside the regulations of vEdham.
  • kshudhra: – being greatly desirous of lowly matters; disregarding the regulations of vEdham and on top of that being greatly desirous of lowly matters which lead to destruction of oneself.
  • chala mathi: – I do not have a firm mind to listen and follow the instructions of a learned person, when he advises “engaging in lowly matters leads to destruction; that which is explained in vEdham should only be pursued”.
  • asUyA prasavabhU: – I am the originating abode for causing defects even in good qualities of others. Not only am I having faults, I can also cause faults even in good qualities of others.
  • kruthagna: – Causing difficulty to the one who helped. That is, engaging in activities which are forbidden in SAsthram which is 100 times more caring than one’s own mother and father as said in SrI rAmAyaNam kishkinthA kANdam 34.12 “gOghnE chaiva surApE cha chOrE bhagnavrathE thathA | nishkruthir vihithA sadhbhi: kruthagnE nAsthi nishkruthi: ||” (Elders have identified atonement for killing cow, consuming alcohol and breaking a vratham. But there is no atonement for being ungrateful).
  • dhurmAnI – Even though being lowly as explained here, considering oneself to be comparable to the most noble persons and treating oneself as said in SrI bhagavath gIthA 16.14 “ISvarO’ham”  (I am the lord).
  • smara para vaSa:ALavandhAr is saying – I have caused my own disaster by considering those who are attached to bhagavAn to be lowly, on top of considering myself to be greater than noble souls and being addicted to lust.
  • vanchana para: – Due to being addicted to lust, engaging in worldly pleasures and even in those situations stealing/cheating others. As said in thirumAlai 16sUdhanAyk kaLvanAgi” (saying that there is no ISwaran (emperumAn), dharmam (virtuous ways) and adharmam (evil ways) and claiming that AthmA (soul) is mine and not ISwaran’s), periya thirumozhi 1.6.3 “sUdhinaip perukkik kaLavinaith thuNindhu” (nurturing deception and boldly engaging in stealing).
  • nruSamsa: – Not only deceiving to steal the things of liking, but also being cruel towards those who trust him.
  • pApishta: – The cause for all of this is due to the taste in committing sins, and thus being fixed in such sinful activities. periya thirumozhi 1.9.9 “pAvamE seydhu pAvi AnEn” (became a sinner by committing sins only), thiruvAimozhi 7.9.4 “oppilAth thIvinaiyEn” (incomparable sinner), periya thirumozhi 1.9.2 “nAnE nAnAvidha naragam pugum pAvam seydhEn” (I myself have committed sins which will lead me to many different hellish regions), ahirbudhnya samhithA 37.30 and 37.31 “aham asmi aparAdhAnAm Alaya: …” (“I am the abode of all faults; I have no means [to protect myself]. I have no refuge other than you. Let you be my means” – the thought with this prayer is called SaraNAgathi. Let this be done towards bhagavAn), SrI rAmAyaNam yudhdha kANdam 17.12 “rAvaNO nAma dhurvruththa:” (Person named rAvaNa who has evil conduct), thiruvAimozhi 3.3.4nIsanEn niRai onRumilEn” (I am very lowly and have no good qualities) – I am engaged in such sinful conduct which is explained by greatly wise souls as mentioned here.
  • apArAth dhu:kha jaladhE katham uththIrNa: – Instead of considering it to be agony which started on a particular day, and for which an end to the agony cannot be found on a particular day, like visible poison, it is an ocean of sorrow which is fearful to be seen.
  • katham uththIrNa: – Is there anything like reaching the shore for me who is drowned in this ocean? As said in thiruchchandha viruththam 115 “muththanAr” (one who is devoid of any attachment in worldly matters), your highness who is devoid of any attachment in worldly matters, should only bring me to the shore.
  • thava charaNayO: katham paricharEyam – As I can’t even eliminate my sorrows, how can I render the service rendered by nithyasUris at the divine feet of your highness? Both removing of my sorrows and engaging me in service are your responsibilities.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.7.4 – kANa vandhu

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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 fourth pAsuram, AzhwAr says “I, who is very lowly, am calling out to see sarvESvara who is desired to be seen by brahmA et al and cannot be seen by even them; How shameless of me!”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What is the use of me shamelessly calling out for emperumAn who cannot be seen by dhEvathAs such as brahmA et al, to appear in front of me with his attractive, beautiful form?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. AzhwAr calls out for emperumAn to be seen by him; he says – What is the use of desiring “I want to see the divine form which is enjoyed by nithyasUris (eternally free souls of paramapadham) who are never touched by samsAram, and which cannot be seen by brahmA, indhra et al”? The reason for this  [desire] is – my shamelessness and lack of knowledge.

pAsuram

kANa vandhu en kaN mugappE thAmaraik kaN piRazha
ANi sem pon mEni endhAy! ninRaruLAy enRenRu
nANam illAch chiRu thagaiyEn nAningalaRRuvadhen?
pENi vAnOr kANa mAttAp pIdudai appaniyE

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

vAnOr – dhEvas such as brahmA et al
pENi – with desire as per their knowledge and love
kANamAttA – not having the ability to see him
pIdu udai – having greatness
appanai – lord
ANi sem pon – attractive like pure, best gold [ANip pon means the best gold, which is used as benchmark to compare other gold and determine the other gold’s quality]
mEni – having form
endhAy – my father/lord!
thAmarai – like a lotus (which is infinitely enjoyable)
kaN – eye
piRazha – lighting up

(seeing me)
kANa – to be seen (by me, from the beginning)
vandhu – come
en kaN mugappE – in front of me
ninRaruLAy – kindly stand
enRu enRu – saying repeatedly
nANam illA – shamelessly
siRu thagaiyEn – having lowly nature
nAn – I
ingu – in this world which takes me away from bhagavath vishayam (bhagavAn related matters)
alaRRuvadhu – to lament
en – what is the use?

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

Oh my father/lord who is having such greatness that even dhEvas such as brahmA et al with desire as per their knowledge and love, are not having the ability to see him and having a form which is attractive like pure, best gold! What is the use of me who is having lowly nature, shamelessly saying “You kindly come and stand in front of me with your lotus like eyes lighting up, to be seen by me” repeatedly and lamenting in this world which takes me away from bhagavath vishayam?

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

  • kANa vandhu – Not merely experiencing your form in the mind, but you should appear physically to be seen by my eyes – says AzhwAr; another explanation – I should see and enjoy your arrival right from when your commence your journey towards me.  AzhwAr says “ANich chem pon mEni endhAy – en kaN mugappE – ninRaruLAy” (my lord who has pure, best gold like form, kindly stand in front of me). As said in thiruviruththam 85 “maRROppArai illA ANip ponnE” (the best gold like lord, who has no one comparable to him), even the best gold of this world which is said in thiruvAimozhi 3.1.2sutturaiththa nan pon un thirumEni oLi ovvAdhu”  (Even the shine of the best molten gold is not comparable to your divine form’s shine) appears without shine when compared to him. If the best gold is rubbed on the rubbing stone of the tongue (of AzhwAr) and placed in the wax of the heart (of AzhwAr), it will fail the test.
  • sem pon mEni endhAyemperumAn enslaved AzhwAr by showing his form which is said as in thirunedunthANdagam 10 “ponnAnAy” (You are gold). This is explaining the changes which happen in emperumAn’s form which remains EkarUpa (changeless), when he sees AzhwAr.
  • thAmaraik kaN piRazha – His divine eyes light up [with loving agitation] on seeing him, like an agitated ocean rising with topsy-turvy waves; another explanation – shining brightly. Oh emperumAn who made me exist exclusively for you by manifesting your divine form which resembles the best gold!
  • ninRu aruLAy – You have to stand in the vicinity of my eyes.
  • enRu enRu – When he arrives in front, those who are with ulterior motives as explained in “dhEhi mE dhadhami thE” (quid pro quo – you give me something and I will give you this) will say [whatever is to be said] once [But AzhwAr will keep praising emperumAn, since he is not seeking for any ulterior benefits].
  • nANam illA – Who is saying the words that are to be said by whom [AzhwAr is saying the words of nithyasUris here which he feels as inapt]? I who is not contemplating my own previous state and thus being shameless.
  • siRu thagaiyEn – Me who is very lowly. thagai – aLavu – knowledge/greatness. siRu thagai – means lack of knowledge/greatness.
  • nAn ingu alaRRuvadhen – What is the use of calling out to him from a place where he cannot place his divine feet? [Or, What is use of calling out to him from a place where he cannot be served properly?].
  • pENi … – Can he be seen by those (dhEvathAs) who do not place their feet on the earth? As said in uththara mImAmsA 1.3.25 “thadhuparyapibAdharAyaNassambhavAth“, even brahmA et al engage in upAsanam (worship) of lord. pENugai – desiring, which indicates upAsanam. There is greatness of not being seen by even those celestial beings who worship him; How can I, such shameless, ignorant person, lament to see him? AzhwAr considers himself very inferior that when compared to him even brahmA et al (dhEvathAs) appear to be like nithyasUris.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 50

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Introduction

People who were referred in the earlier pAsuram, were ready to take refuge under the lotus feet of SrI rAmAnuja. mAmunigaL gives them another piece of critical advice wondering why are they wasting their time doing insignificant, inconsequential and trivial things. He says that upon chanting the names of SrI rAmAnuja, they are destined to get the most coveted prize that anyone could ask for.

pAsuram 50

avaththE arumandha kAlaththaip pOkki aRivinmaiyAl
pavaththE uzhalginRa pAviyargAL palakAlam ninRu
thavaththE muyalbavar thangatkum eydhavoNNAdha
andhath thivaththE umai vaikkum sindhiyum nIr ethirAsarenRu

Word-by-Word Meanings:

pAviyargAL – Hey!!! sinners!
aRivinmayAl – Out of sheer ignorance
uzhalginRa – (you people are) dwelling
pavaththE – in this mundane world and
avaththE pOkki – wasting (just like that)
arumandha kAlaththai – the precious time when the names of SrI rAmAnuja could have been chanted and meditated easily
andhaththivaththE – paramapadham that is being described by the Sruthis as “parama vyOma:”
eydhavoNNAdha – is a place that cannot be achieved by even
muyalbhavar thangatkum – those who try their hands hard at it
thavaththE – by means of thapas (penance).
nIr – you people
palakAlam – at all times
ninRu – with undivided attention
ethirAsarenRu sindhiyum – think about him (SrI rAmAnuja or yathirAja) in your heart (the effort is super small yet the result is humongous).
umai – If you people (nithya samsAris) do it, then
vaikkum – it will keep you people one among the elite cream of nithyasUris.

Simple Translation

mAmunigaL talks to the worldly people, “There are many people who are striving to reach paramapadham out of their hardcore penance and steadfastness. They are unable to reach there. You people , on the contrary, have wasted all your time doing trivial, insignificant and unimportant things. Yet, there is an easy way out for you to reach paramapadham. Chant and meditate upon the names of SrI rAmAnuja. It will elevate you to paramapadham without fail.

Explanation

mAmunigaL calls out the people in this world , “hey sinners of this world! You have wasted all the golden time earlier in life where you could have chanted the glorious names of SrI rAmAnuja. Those times have gone and looking back at it, you can realize that they were wasted just like that. In spite of that, there is something so coveted and valuable waiting for you people with your smallest of your efforts. Allow me to explain. paramapadham is a place that is celebrated in the Sruthis as “thath aksharE paramavyOma:” In that place, nithyasUris reside. This place is the ultimate place as the name would suggest (paramapadham). There are many people who indulge themselves in steadfast penance striving to get to this place. Even to those people it is not something that they can get out of their volition or efforts. Yet, there is an absolute easy way to reach there. The way is nothing but chanting and meditating the glorious names of SrI rAmAnuja in your heart. This will automatically take you there. The effort is very trivial yet the result or prize for that is the ultimate that is nothing but paramapadham.

adiyEn santhAnam ramanuja dasan

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thiruvAimozhi – 4.7.3 – IvilAdha thIvinaigaL

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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 third pAsuram, AzhwAr becomes displeased saying “You are not presenting yourself in front of me, at least you can come in front of me and say ‘You are not virtuous enough to see me’ to make me become devoid of such desire to see you; you are not even doing that”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “If I call out for you who is very humble/obedient towards those who exclusively exist for you, you are not even coming in front of me and telling ‘Why are you, who has committed sins, calling out to me?'”.

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

IvilAdha thIvinaigaL eththanai seydhanan kol?
thAvi vaiyam koNda endhAy! dhAmOdharA! enRenRu
kUvik kUvi nenjurugik kaN pani sOra ninRAl
pAvi nI enRonRu sollAy pAviyEn kANa vandhE

Listen

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

(as said in SrIvaikuNta sthavam 60 “yadhbrahmakalpaniyuthAnubhavE’pyanASyam” (sins committed by this jIvAthmA in half a moment cannot be atoned even over a period of 1000s of days of brahmA), even if experienced for many kalpas (kalpa – a day of brahmA))
Ivu ilAdha – indestructible
thIvinaigaL – cruel sins (which lead to agony)
eththanai – countless
seydhanan kol – have I committed?

(When asked “what is that?”)
thAvi – measured (with his divine feet)
vaiyam koNda – captured the universe to fully exist for you
endhAy – oh my lord!
dhAmOdharA – Oh one who is having the scar of the rope on your waist (which was tied by yaSOshA to show that you are obedient towards those who are fully existing for you)
enRu enRu – saying so
kUvik kUvi – calling out many times without break
nenju urugi – heart melting as water
kaN pani sOra – that water flowing out as tears
ninRAl – if I stood (with agony)
pAviyEn – me, who is having sins (which stop me from seeing you)
kANa – to see
vandhu – appear in front of me
nI – you
pAvi – are a sinner
enRu – that
onRu sollAy – you are not telling.

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

Have I committed indestructible countless cruel sins? Oh my lord who measured and captured the universe to fully exist for you! Oh one who is having the scar of the rope on your waist! If I who is having sins that are stopping me to see you, stood and called out to you saying these, with my heart melting as water and that water flowing out as tears, you are not appearing in front of me and telling “You are a sinner”. AzhwAr implies that emperumAn appearing to say that AzhwAr is a sinner is also sufficient. Ivu – destruction.

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

  • IvilAdha thIviinaigaL – I am committing big sin; should I commit sins which cannot be exhausted even by experiencing the effects of it? Would “nAbhuktham kshIyathEkarma” (if the effects of the actions are not experienced, they don’t get exhausted) be false in my case [i.e., some effects are already experienced, at least those karma should be exhausted by now; but it appears that I have so much karma left]; even after experiencing the effects, should [a large portion of] it remain? [But] Did AzhwAr experience the effect of his sins? Yes – he experienced the effect of all his sins [the great agony], when emperumAn turned away from AzhwAr for half a moment.
  • thIvinaigaL eththanai seydhanan kol – Does “seyvinai” just indicate one sin? How many crores of sins have I done?
  • thAvi … – Are you not capable of doing difficult tasks effortlessly? Don’t you protect everyone at that time without limiting yourself? He set out his divine feet to protect them and AzhwAr too being fully captivated by that act, said “endhAy“.
  • dhAmOdharA – When some persons [dhEvaki and nandhagOpa in previous births] prayed to have you as their child, did you not appear as their child and become submissive to them to be disciplined by them? She [yaSOdhA] saw your act of stealing the butter, tied you to the mortar and beat you up, to starve you also.
  • enRu enRu – He is not of the nature of saying this [incident] once and speaking about something else subsequently.
  • kUvik kUvi – Repeatedly calling out speaking about these incidents.
  • nenju urugi – The first calling out leads to subsequent calling out, the sound from his throat entering his ear and causing the heart to melt like fluid matter.
  • kaN pani sOra ninRAl – As the eyes will act on behalf of the heart, they shed overflowing tears. When that happens,
  • pAvi … – To sustain myself by becoming free from desire [to see you]; Can emperumAn not come in front of me and say “Why are you desiring to be helped by me like I helped indhra, yaSOdhA et al? indhra was sathva nishta [situated in sathva guNam (goodness)], yaSOdhA was my mother, [but] you are a sinner”? [Is indhra a sathva nishta?] Since emperumAn divided dhEvas (celestial deities) and asuras (demons) based on their qualities, indhra can be said to have sathva guNam since he is counted along in dhEvas.
  • onRu sollAy – You can tell me “You are fortunate [or you are a sinner]”. I don’t care about the meaning of your words, I just want to hear you speak.

But there is restriction while you say that.

  • pAviyEn kANa vandhu – You have to appear in front of me and say that. You are capable of being present in my heart and speaking to me – but I will not be satisfied with that.
  • pAviyEn – While the whole world is happily living its life, I am so sinful that I cannot sustain myself without hearing you speak in this manner.
  • kANa vandhu – This is SabdhAdhi vishaya prAvaNyam [attachment towards sense enjoyment] of AzhwAr [i.e., his senses too are attached to bhagavAn only]; sollAy is explained in two ways – “come and tell me” as well as “you are not even coming and telling me this”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 85

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Introduction (given by maNavALa mAmunigaL)

You said ‘irAmAnusan thannaik kaNdu koNdEn, avan thoNdar pon thALil thoNdu koNdEn’ (in previous pAsuram); what are you more interested in out of the two (emperumAnAr or his devotees)?  I don’t have interest in anything other than the divine feet of those who consider only emperumAnAr as their shelter – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – You said ‘irAmAnusan thannaik kaNdu koNdEn, avan thoNdar pon thALil thoNdu koNdEn’, and involved in the matter of emperumAnAr and also his devotees. But among these two, in which matter do you have more interest?  To those who were nearby and asking this, amudhanAr replies – as the meaning of vEdhas that is learned, and the fore front of it being vEdhAnthams, show that emperumAn is our lord; not knowing this, those who served unwanted matters, and suffered in unnecessary things – emperumAnAr got them to rid of such foolishness;  there is nothing else to consider in my mind than the divine feet of those who consider only emperumAnAr as their shelter, says amudhanAr.

Odhiya vEdhaththin utporuLAy adhan uchchi mikka
sOdhiyai nAthan ena aRiyAdhu uzhalginRa thoNdar
pEdhaimai theerththa irAmAnusanaith thozum periyOr
pAdham allAl endhan Ar uyirkku yAdhonRum paRRu illaiyE         –   85

Listen

Word by word meaning (given by maNavALa mAmunigaL)

As said in ‘Sruthi Sirasi vidheepthE’ (being most distinguished as the head of vEdhas),

ut poruLAy – being the inner meaning
vEdhaththin – of vEdham
Odhiya – that is learned,
mikka sOdhiyai – He who is present with unbounded glory
adhan uchchi  – is shown as the head of that vEdham as said in ‘Sruthi SirasividheepthE’,
nAthan ena aRiyAdhu – not knowing that He is our lord,
uzhalginRa thoNdar – they get involved in other matters and languish,
pEdhaimai – such lowly knowledge which is the reason for worship of unwanted matters
theerththa – (was) removed (by)
irAmAnusanai – emperumAnAr;
thozhum – worship of (such emperumAnAr) itself as their identity,
periyOr – those having such greatness,
pAdham allAl – other than their divine feet,
enthan Ar uyirkku – to my AthmA
paRRu illai – hold is not there for
yAdhonRum – something else.

Some recite also as  ‘pEdhaimai theerkkum’.

Based on thamizh grammar, ‘Ar uyirkku yAdhonRum’ is combined written and recited as ‘Ar uyirkkiyAdhonRum’.

vyAkyAnam

Odhiya vEdhaththin ut poruLAy – As said in ‘ashta varsham brAhmaNa upanayeetha, tham adhyApayEth’ (do sacred thread ceremony (pUNUl/janEu) for the seven year old (eight including the time in mother’s womb), and send him to learn vEdhas), ‘svAdhyAya adhyE thavya: (he should practice reciting of vEdham)’, “vEdham anUchyAchAryO’nthE vAsinamanu SAsthi” (repeat the words of vEdham after AchAryan, being with AchAryan till the end), ‘svAdhyAyAnmA pramadha:’ (without missing, recite vEdhas at appropriate times), following the procedures of recitation/learning by following AchAryan, the vEdhas that he has learned, – being the inner meaning of that vEdham, and being important as said in ‘bhajEth sArathamam SAsthram’ (take up the most valuable essence from SAsthram (surrendering to emperumAn)), and in ‘sarvathassAramAdhadhyAth’ (Learning vEdham is to take up the most valuable essence from SAsthram).

adhan uchchi mikka sOdhiyai nAthan ena aRiyAdhu – As said in ‘vEdhaiScha sarvai: ahamEva vEdhya: [SrI bhagavath gIthA 15.15] (I am the one talked about in all the vEdhas), and, ‘vEdha vEdhyE parE pumSi’ (emperumAn is the one talked about in vEdham), and, ‘vEdhE rAmAyaNE puNyE’ (emperumAn is talked about in rAmAyaNam which is vEdham), and, ‘Adhau madhyEthadhAnthE vishNussarvathra geeyathE’ (vishNu emperumAn is talked about from beginning through middle through the end), and, ‘uLan sudar migu suruthiyuL [thiruvAimozhi – 1.1.7]’ (He is present as the essence in vEdham which is abundantly radiant due to being svatha:prAmANyam (self-evident)), and ‘Sruthi Sirasi vidheepthE [SrI bhAshyam]’, at the top of vEdhas He is being shown as the one, and as said in ‘jyOthishAm jyOthi:’ (He is the light for lights (being so bright)), and, ‘thEjasAm rASimUrjitham’ (all the lights held together would look dark in the presence of brightness of emperumAn) such sarvESvaran who is of boundless glory; not understanding that He is the lord for us as said in ‘pathim viSvasya’ (emperumAn is our lord/husband);

uzhalginRa thoNdar – As said in ‘kalau jagath pathim vishNum sarvasrashtAram achyutham, nArchayishyanthi maithrEya pAshaNdOpahadhAjanA: [SrI vishNu purANam]’ (In kali yugam, vishNu emperumAn who is the lord of the world who does not let down anyone who surrenders to Him would not be worshiped and they would be affected by lowly pAshaNdis (fake spiritualists)), and,

‘namAm dhushkruthinO mUdA: prapadhyanthE narAdhamA:, kAmai sthaisthair hrutha gyAnA: prapadhyanthE anya dhEvathA: [SrI bhagavath gIthA 7.15]’ (Fools, lowest among men, those with knowledge which was destroyed by mAyA (illogical reasonings etc) and the demoniac are the four types of sinners (who are greater sinners in the order of their mentioning) who do not surrender unto me.), and,

‘nAthE na: purushOththamE thri jagathAm EkAdhipE chEthasA – sEvyE svasya padhasya dhAthari surE nArAyaNE thishtathi – yam kanchith purushAdhamam gathipaya grAmESam alpArthadham sEvAyaimrugayAmahEnaram ahO mUkAvarAkAvayam’ (when there is emperumAn lord nArAyaNan the only one, He who would give Himself to those who surrender to Him, is present, they go to some one who is said to be head of a village, Oh what do I say about their unfortunate situation), due to trace of sins eternal, being subservient to demi-gods, to lowly people,  and to themselves; and due to growth of/commitment in such subservience),

as said in ‘adhaScha Urdhvancha prasruthA:, thasya SakhA: guNapravuththAvishayE pravaNA:’ (going horizontally vertically (in all directions) towards lowly matters, growth of branches of such matters, activities due to characteristics of sathva rajas thamas, interest in other (lowly) matters), and,

gathAgatham kAmakAmA labanthE’ (he goes, comes, tries to satisfy his wishes, goes to hell/heaven, comes back, and so on), those people go through the cycle of womb, birth, going in dark and smokey path (to hell, etc.,), as said in panchAgni vidhyai, being born in the clans of dhEvas, (humans, etc.) many times and in many types; people who are in to such cycle;

pEdhaimai therththa – Like geethAchAryan who says ‘thEshAmEvAnukam pArtham aham agyAnatham thama: – nASayAmi [SrI bhagavath gIthA]’ (I show mercy and remove the thamas that is ignorance, towards those who suffer due to lowly matters),

since he removes the darkness that is ignorance as said in ‘pApadhvAntha kShayAyacha’ (removed the sins), and, ‘SrImAn Avira bhUdhbhUmau rAmAnuja dhivAkara:’ (ramAnuja came to this world like the sun rose (to remove our ignorance)), the ignorance being the reason for going after inappropriate things, he removed such ignorance completely, without trace – says amudhanAr.

irAmAnusanaith thozhum periyOr pAdham allAl – Other than the most attainable divine feet of those mAhAthmAs who have the faith that the divine feet of emperumAnAr is the one that would lift them up from this material world;  periyOr – noble ones – AzhvAn, ANdAn, piLLAn, and such.

 

Divine feet of those who worship emperumAnAr

thozhum periyOr – pANdavas, who are mentioned as ‘adiyaith thodarndhu ezhum aivarkatkAy, ended up being ‘siRiyA’ (not noble), and were with inferior knowledge (since they did not  surrender unto Him and reach paramapadham – instead they were interested in heaven and went there) ; (but), those who surrendered to emperumAnAr, did not have such shortcomings, and due to that they got this greatness first (of being subservient to emperumAnAr);

enthan Ar uyirkku – to the distinguished AthmA of mine who am having the faith of being subservient to emperumAnAr’s devotees as I said in ‘avan thoNdar pon thALil thoNdu koNdEn’ (in previous pAsuram);

yAdhonRum paRRu illaiyE – there is no other hold; jeeyar also divined this meaning in the SlOkam of ‘vAchA yathIndhra [yathirAja vimSathi 3]’.

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

The name vEdham  is based on showing to the one who is learning it, about the ways of worship, and about the One to be worshiped. Since this pAsuram then says ‘adhan uchchi’, thus identifying the latter part that is vEdhAntham which mainly talks about acts that are for worshiping emperumAn, amudhanAr is specifically talking about that using the word vEdham.

Even though fire, indhra, etc., demi-gods are mentioned as part of worship, the one residing in them as antharyAmi is emperumAn, is identified in the pAsuram as ‘utporuLAy’.

nAthan ena aRiyAdhu uzhalginRa thoNdar – even though the experts of vEdhas have learned about who is identified inside vEdhas, and about the glorious One present as the head of such vEdhas, they are being ignorant and go after other things and beings, opines amudhanAr.

Due to not knowing the He is the owner of sentient and non-sentient, their mind is involved in the things outside, and for that they are having to serve other strangers, and be in that cycle; so their learning of vEdhas become useless;

As said in ‘chathur vEdha dharO viprO vAsudhEvam na vindhathi | vEdhabhAra bharAkrAntha: sa vai brAhmaNa kardhabha: ||  (a brAhmaNa who may be holding in his heart all the four vEdhas, but not knowing vAsudhEvan [as the lord], would be nothing more than a donkey carrying the weight of such vEdhas), like ‘kunkumam sumandha kazhudhaiyO pAdhi  [SrI vachana bhUshaNam]’ (like a donkey that does not know the importance/fragrance of saffron buds that it carries in its back).

amudhanAr says – Oh! what an ignorance this is!

thoNdar – those devoted to the acts of lowly matters;  since such desired things for them are many, one has to fall on many indivduals’ feet (serve them) to acquire those things, so amudhanAr says ‘uzhalgainRa’ thoNdar.

irAmAnusanaith thozhum periyOr – It is easy to worship emperumAn; but it is rare/difficult effort to worship emperumAnAr; one needs strength of mind to do that; there is no other name for them. Their only name is ‘irAmAnusanaith thozhum periyOr’ – worshiping emperumAnAr is their identity. Those having such greatness. Those like AzhvAn, ANdAn.

pAdhamAllAl .. paRRillai – Since his devotion did not stop with emperumAnAr but went to the extent of his disciples, amudhanAr mentions his AthmA as ‘Ar’ uyir.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Arththi prabandham – 49

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Introduction

In the earlier pAsuram, mAmunigaL revealed his lack of interest towards mundane people of this earth by saying “ethirAsan adi naNNAdhavarai eNNAdhu”. However, mAmunigaL who is characterized by a soft, gentle and warming heart towards everyone, could not bear the abysmal state in which his fellow people (earthlings) were. Out of sheer compassion towards fellow human beings, he shows them the path to salvation in emperumAnAr’s lotus feet and lays the rules for it.

pAsuram 49

nandhA naragaththu azhundhAmai vENdidil nAnilaththIr
en thAdhaiyAna ethirAsanai naNNum enRum avan
andhAdhi thannai anusandhiyum avan thoNdarudan
sindhAkulam kedach chErndhirum muththi pin siththikumE!!!

Word-by-Word Meanings:

nAnilaththIr – Hey!!! People of this world that are of four types!!!
vENdidil – if you wish to
azhundhAmai – not be imbibed in
naragaththu – the hell that is also known as “samsAra sAgaram” or “worldly hell”
nandhA – which cannot be completed anytime by experiencing
(then listen to me)
naNNum – go and take refuge at
en – my
thAdhaiyAna – father
ethirAsanai – emperumAnAr.
anusandhiyum – chant and medidate
enRum – at all times
avan andhAdhi thannai – irAmAnusa nURRandhAdhi, that serves as “prapanna gAyathri” and that which resonates the name of emperumAnAr that paves way for salvation.
chErndhirum – be at the service of
avan thoNdarudan – his devotees who are the finest srivaishNavAs.
sindhAkulam – the pain and pangs caused by association with other things in this world
keda – will be obliterated upon which
muththi – salvation
pin siththikumE – will ensue at the opportune moment

Simple Translation

mAmunigaL, in this pAsuram, looks at the pitiable state of worldly people and tells them of an easy route to get liberated. He urges those who wish to be liberated from shackles of this world that is also regarded as hell, to go unto the lotus feet of his father emperumAnAr. He asks them to chant and meditate  “irAmAnusa nURRandhAdhi” that has the names of emperumAnAr in every one of the verses. He asks them to be at the service of the devotees of emperumAnAr. This would obliterate all sorts of pains and sufferings one would have experienced before taking shelter at the lotus feet of emperumAnAr. mAmunigaL assures that when the opportune time presents itself, they will be liberated for sure.

Explanation

mAmunigaL says “This world is verily described as hell in our scriptures. To quote a few from AzhvArs‘ pAsurams, “nandhA naragaththazhundhA vagai (periya thirumozhi 11.8.9)”, “naragaththidai naNungA vagai (periya thirumozhi 7.9.5)” and “maRRai naragam (thiruvAimozhi 8.1.9)”. The experience, pains and sufferings in this hell known as “world”, is something that does not have an end at any point in time. It just goes on and on. Hey! my dear fellow earthlings who live in this world that are of four types!!! If you want to escape from this hell and not be immersed and imbibed in this hell and  want to be liberated from its wrath, here is what you should do. Please go towards my father emperumAnAr and take refuge under him. His very names that pave way for salvation are in each and every poem of “irAmAnusa nURRandhAdhi” that is also known as “prapanna gAyathri” [that which is to be recited by prapannas every day, without fail]. Go ahead and meditate upon those names. As described in irAmAnusa nURRandhAdhi, “un thoNdargaLukkE – (irAmAnusa nURRandhAdhi 107)”, please go and always strive at the lotus feet of the devotees of emperumAnAr. All your sufferings associated with whatever association you had hitherto will be obliterated without any trace. Upon this, you will be liberated at the opportune moment.

adiyEn santhAnam ramanuja dasan

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sthOthra rathnam – 61

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

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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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