Daily Archives: April 18, 2017

thiruvAimozhi – 4.9.8 – kAtti nI

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

Full series >> Fourth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eigth pAsuram, emperumAn says “Alright. I will fulfil your desire” and AzhwAr asks “When?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will you, who are the antharyAmi of the entire world, eliminate my presence inside this material world and accept me at your divine feet?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. emperumAn says “I was ready to take you to paramapadham, but as you said ‘no’, I stopped short of doing it; do you have to beg me to get this done?”; AzhwAr asks “if you are ready to do it, when will you do it”. [Did AzhwAr refuse to go to paramapadham?] AzhwAr said in thiruvAimozhi 2.9.1emmA vIttuth thiRamum seppam” (won’t ask the great benefit of paramapadham).

pAsuram

kAtti nI karandhumizhum nilam nIr thI visumbu kAl
Itti nI vaiththamaiththa imaiyOr vAzh thani muttaik
kOttaiyinil kazhiththennai un kozhum sOdhi uyaraththuk
kUttariya thiruvadikkaL engyAnRu kUttudhiyE?

Listen

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

kAtti – (in previous creation) revealing
nI – you who are unconditional cause
karandhu – (during samhAram (deluge), conceal as said in “thama: EkIbhavathi” (everything becomes merged into primordial matter))
umizhum – (during srushti (creation), create as spitting out what was consumed before, without any change as said in “yathApUrvamakalpayath” (everything gets created as before)
nilam nIr thI visumbu kAl – the five great elements starting with pruthvi (earth)
Itti – collecting them (through the process of panchIkaraNam)
vaiththu – placing them (in the outside [of the oval shaped world] as layers of protection)

(and in the inside)
imaiyOIr – brahmA et al, who don’t blink their eyes
vAzh – to be their abodes
amaiththa – prepared
thani muttai – unparalelled world
kOttaiyinai – unbreakable fort
kazhiththu – freeing
ennai – me who am desirous (to reach you, since the existence in this world is sorrowful for me)
un kozhum sOdhi – greatly radiant, which is distinguished/special for you
uyaraththu – the most supreme abode, paramapadham, as said in “viSvatha:prushtEshu sarvatha: prushtEshu” (higher than the [material] world, beyond everything [material])

(very far away, even for brahamA, Siva, four kumAras et al)
kUdu ariya – difficult to attain
thiruvadikkaL – divine feet
engyAnRu – when
kUttudhi – will you unite me?

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

You who are the unconditional cause, revealed (in previous creation) concealment as said in “thama: EkIbhavathi” and creation as spitting out what was consumed before, without any change as said in “yathApUrvamakalpayath“, collecting the five great elements starting with pruthvi (earth) and placing them in outside (as layers) and inside as abodes for those who don’t blink their eyes such as brahmA et al – this unparalelled oval-shaped world which is an unbreakable fort is created in this manner; when will you free me from this world and unite me who am desirous to attain your divine feet (which is difficult to attain) in the greatly radiant, most supreme distinguished/special abode, paramapadham, as said in “viSvatha:prushtEshu sarvatha: prushtEshu” ?

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

  • kAtti – Like a magician; emperumAn manifested how he previously consumed everything as part of deluge and made them to be identical with him and made the jagath (material world) exist [as a lump] and how he subsequently created them as said in thaiththirIya upanishath nArAyaNavalli “dhAthA yathApUrvamakalpayath” ([bhagavAn through] brahmA created like it was present in previous times (before praLayam)).
  • nI karandhu umizhum – You who are the creator, yourself protected everyone by placing them inside you during deluge, and once the deluge was over, you let them out. Alternative explanation – you will manifest the concealing and you will manifest the spitting out. Through the five great elements which are consumed and spat out.
  • Itti – collecting them. Here thrivruth karaNam (process of creating, using the three great elements – earth, water and fire) is explained [Highlighting thrivruth karaNam is a sample for explaining panchI karaNam (process of creating using the five great elements)]. As said in SrIvishNu purANam 1.2.54 “samEdhyAnyOnya samyOgam paraspara samASrayA:” (the five elements starting with earth are mixed with each other and are present in every object), these five elements cannot create any object on their own; even when together in equal measures, they will not lead to any visible object; like a potter will mix dust, mud and water in different proportion to create pots etc [emperumAn creates these objects by mixing the elements in different proportions]; if the mutual causes remain in a singular form, the effect will also remain singular [indistinguishable from each other]; these five elements remain the primary raw materials and secondary raw material to create different forms such as dhEva (celestial), manushya (human), sthAvara (plant) and jangama (animals). In this manner, emperumAn collects them and creates, using them.
  • nI vaiththu amaiththa – You created and placed.
  • imaiyOr … – To let me leave from this fort which is the unparalleled world where brahmA et al engage in mischievous acts. A fort is where one cannot enter from outside (easily) and one cannot exit from inside (easily) – it would be like a maze where the entry and exit points are difficult to ascertain. emperumAn himself said in SrI bhagavath gIthA 7.14dhurathyayA” (difficult to cross over).
  • ennai – Me who am caught in this fort and who do not know the way to escape. Me who am surrendered to you as you instructed in SrI bhagavath gIthA 7.14mAmEvayE prapadhyanthE mAyAm EthAm tharanthi thE” (Only those who are surrendered to me, can cross over).

emperumAn asks “after freeing you from this, where should I take you?”

  • un kozhum sOdhi uyaraththu – To the infinitely radiant paramapadham which is untouched by material aspects and which is in the mode of pure tranquility.
  • kUttariya thiruvadikkaL – The divine feet which are unreachable based on one’s own self-effort.
  • engyAnRu – At least if you said as in SrI bhagavath gIthA 18.66 “mAsucha:” (do not worry), I can be content as said in SrI bhagavath gIthA 18.73 “sthithOsmi” (I am well situated); so, you should just mercifully say “I will accept you at my divine feet”. You should mercifully say that you will come in 14 years to make bharatha happy as said in SrI rAmAyaNam ayOdhyA kANdam 112.25 “ArurOha ratham hrushta:” (bharatha climbed the chariot happily along with Sathrugna). You should place me who want to be freed from here, in the abode where you place those who are dear to you – when will you, who are omnipotent, do it? You who created this fort, yourself should free me from it. One should surrender to emperumAn only to have the hurdles removed and to attain him also, he should be attained through him only; SrI bhagavath gIthA 7.14 “mAmEvayE prapadhyanthE” (surrender unto me only) and SrI bhagavath gIthA 18.62 “thamEva SaraNam gachcha” (surrender unto him only). piLLai thirunaraiyUr araiyar explains “No one can dismantle a nest created by a sparrow; how can the weakest samsAri break the nest/web created by sarvaSakthi (bhagavAn who is omnipotent) based on the karma of each individual, without surrendering unto him?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 99 – Part 4

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

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thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE                     –  99

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vyAkyAnam – continued

neeNilaththE (neeL nilaththa) – in the big world where there is vast space for these many different types of people of philosophies that reject or mis-interpret vEdhas, to exist;  neeL – vastness of area.

poR kaRpagam – like a very desirable kaRpagam tree, most generous, and since saying with special words as ‘pOR’ kArpagam – unlike that other kaRpagam tree that is of material realm, and which is unintelligent, and desirable only for those wishing for material objects, this one is a distinguished kaRpagam that is not of material realm, shining by itself, desirable for everyone, and of great generosity of voluntary ever-lasting help of saving us, by giving meanings through SrIbAshyam. Like the distinguished nature of the benefits given by the kaRpagam tree, this kaRpagam (emperumAnAr) is also of distinguished nature.

em irAmAnusa muni – While the whole world is on one side, and I the most adverse am on the other side, to save me only he is devoutly thinking – that is, emperumAnAr.

emperumAnAr – thirumAlirunchOlai (azhagar kOyil)
(Photo courtesy: geethAchAryan magazine cover)

pOndha pinnEafter he arrived

mANdanarAll those following the cruel philosophies were finished. That is, through SrIbAshyam, subdued each of those philosophies, and they become losers.

chAruvAka matha neeRu seydhu samaNach chedik kanal koLuththiyE
   sAkkiyak kadalai vaRRuviththu miga sAngiyak kiRi muRiththida *
mAru seydhidu kaNAdha vAdhiyargaL vAy thakarththu aRamiguththu mEl
   vandha pAsupathar sindhi Odum vagai vAdhu seydha ethirAsanAr *
kURumAkuru madhaththodu Ongiya kumArinal madham avaRRin mEl
  kodiya thaRka saRam vitta pin kuRugi mAyavAdhiyarai venRida *
meeRi vAdhil varum pARkaran madha vilakkadikkodi eRindhu pOy
  mikka yAdhava madhaththai mAyththa peru veerar, nALum miga vAzhiyE.

                                                                            [Arththi prabandham – 29]

that is, thinking about the way in which he won these opposing philosophies, and for the wealth of valor that came from that, this mangaLASAsanam is divined by our jeeyar.

And,

gAtha dhAtha kathAnAm kaLathi kamanikA kApeeli kvApi leenA
   kSheeNA kANadha vANee dhruhiNa hara kira: saurabham nArabhandhE –
kShAmA kaumArila ukthi: jagathi kurumatham kauravAth dhUravAntham
  kASa sangA Sangar AthE; bhajathi yathipathau badhra vEdheem thrivEdheem.
                                                                             [yathirAja sapthathi 70],

(emperumAnAr sat on the divine seat made by the three vEdhas; what happened immediately? Arguments of baudhdhas slid away immediately. The path advised by kapilar went and hid somewhere. Advice of kANAdhar faded away. Philosophies of nAnmukhan and Sivan lost their fragrance. kumArila bhattar’s arguments lost; prabhAkarar’s philosophy was removed by pointing out that there is too much of imagination. Is it even required to mention that ones like Sankarar’s arguments also were condemned?) –  is the same meaning as divined by abhiyukhthar (vEdhantha dhEsikan).

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

(Continued..)

Part 4

mANdanar neeNilaththE poR kaRpagam … pOndha pinnEWhereas the kaRpakam tree came to the earth due to kaNNan that was for his beloved, emperumAnAr who lives there [in paramapadham], descended to earth due to kaNNan (emperumAn) asking (for His devotees), and he descended to this world for them, to give them the true meanings of vEdhas and for them to be saved; so this kaRpagam came and gave good meanings (poruL / arththam means ‘wealth/comforts’, and also, ‘meaning’).

Those of other philosophies are finished and gone without trace. So, this state won’t be destroyed (that is, the state of ours having subservience towards emperumAnAr, and more than that, our subservience towards his devotees (as based on question of his mind starting from pAsurams 97 through 99)) . Oh mind! So do not be discouraged – is what amudhanAr says, is the meaning.

– – – – –

Translation: raghurAm SrInivAsa dasan

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