Daily Archives: April 19, 2017

thiruvAimozhi – 4.9.9 – kUttudhi

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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 ninth pAsuram, emperumAn mercifully manifests his divine presence in thirunAdu (paramapadham) to AzhwAr to eliminate all of AzhwAr’s grief; AzhwAr, having seen it and having mercifully given up his attachment for all other matters says “you have presented your divine feet which are difficult to attain; I have enjoyed that” and feels satisfied.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

kUttudhi nin kurai kazhalgaL imaiyOrum thozhA vagai seydhu
Attudhi nI aravaNaiyAy adiyEnum adhu aRivan
vEtkai ellAm viduththennai un thiruvadiyE sumandhuzhalak
kUttariya thiruvadikkaL kUttinai nAn kaNdEnE

Listen

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

nI – you (who is omnipotent)

(those who are desired by you to be at your divine feet, even though they may be unqualified)
kurai – perfectly enjoyable
nin kazhalgaL – at your divine feet
kUttudhi – please accept me

(if one tried to see, by one’s own effort)
imaiyOrum – (greatly knowledgeable) dhEvas
thozhA vagai – to not see and enjoy you
seydhu – doing
Attudhi – agitate them;
aravu – thiruvananthAzhwAn (the leader among devotees)
aNaiyAy – Oh one who is having as bed!
adhu – your nature of being easy to be attained and difficult to be attained with respect to devotees and others respectively.
adiyEnum – I too who am a servitor
aRivan – knows;

(How so?)
vEtkai ellAm – affection in worldly matters
viduththu – eliminating with the trace
ennai – me who have great desire towards you and cannot live without you
thiru – perfectly enjoyable
un adi – your divine feet
sumandhu – holding them on my head
uzhala – to follow you as said in “yEna yEna dhAthA gachchathi” (wherever the master goes)
kUtta – to reach (even for the most knowledgeable)
ariya – difficult
thiruvadikkaL – at the divine feet
kUttinai – you accepted.
nAn kaNdEn – I saw (it in front of me) and enjoyed
E – certainly

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

You please accept me at your perfectly enjoyable divine feet. If one tried to see, by one’s own effort, you make sure that even dhEvas do not see and enjoy you and agitate them; oh one who is having thiruvananthAzhwAn as bed! I too who am a servitor, know your nature of being easy to be attained and difficult to be attained with respect to devotees and others respectively.  Eliminating my affection in worldly matters with all traces, you made me, who have great desire towards you and cannot live without you, hold your perfectly enjoyable divine feet on my head and follow you as said in “yEna yEna dhAthA gachchathi” and accepted me at the divine feet which are difficult to reach; I certainly saw (it in front of me) and enjoyed this.

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

  • kUttudhi nin kurai kazhalgaL – Even if unqualified, you accept those who are dear to you, at your divine feet. kurai – greatness or the sound of the ornament.
  • imaiyOr … – Even brahmA et al, if you don’t consider them to be acceptable, you will agitate them so that they don’t reach you.
  • aravaNaiyAy – This is an example for “kUttudhi” [those who are with him irrespective of their knowledge – since AdhiSEsha is in a reptile form, he is considered as less intelligent in layman terms].
  • adiyEnum adhu aRivan – I know your nature which is well revealed in scriptures of this world (ithihAsams and purANams).

How did you know [Did you know through SAsthram]?

  • vEtkai ellAm viduththu – Before, whatever that was not related to you, did I not desire for all of them? Is there anything that I have not desired in your [material] world? Did you not remove my attachments as said in thiruviruththam 95 “yAdhAnum paRRi nIngum viradhaththai nalvIdu seydhu” (my attitude of leaving you citing any reason, was reformed by you)?
  • un thiruvadiyE sumandhu uzhala – To have all the attachments I had in worldly matters (before), at you (now), holding on to your divine feet only and having that only as my routine.
  • kUttariya … – You accepted me at your divine feet which are difficult to attain by self-effort of even great personalities. I am not saying these based on hearsay, but based on personal experience [nAn kaNdEn].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 100

Published by:

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

Full Series

<< previous (thaRkach chamaNarum)

Introduction (given by maNavALa mAmunigaL)

As he advised in this way, he was satisfied, and seeing the way his divine mind was loving the enjoyable experience of the divine feet of emperumAnAr and so it was rushing for it, amudhanAr prays to emperumAnAr – your highness should not show something else and besot me.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Addressing his divine mind that was discouraged about getting the true destiny, amudhanAr cajoled his mind and said that if we worshiped him who is the charama parvam (ultimate state of being devoted to AchAryan), then he would not leave our destiny to ourselves; and amudhanAr told his mind about how as people of other philosophies, that are those who reject vEdhas and who mis-interpret vEdhas, had spread all over the world and were getting the people (AthmA) to be destroyed, he won all of them through the true path of SAsthram, and he is in the position of kaRpakam tree;  as he told this to his mind, then like how SrI rukmiNi pirAttiyAr after hearing about the glory of krishNan was very eager to marry Him, amudhanAr’s divine mind was very eager like a bee to drink the honey from the divine lotus, that is emperumAnAr’s feet; as emperumAnAr gave his divine glance to such state of his mind, amudhanAr prays to emperumAnAr about the state of this mind, and prays – kindly do not show me some other matter and besot me.

pOndhadhu en nenju ennum pon vaNdu unadhu adippOdhil oN seer
Am theLi thEn uNdu amarndhida vENdi nin pAl adhuvE
eendhida vENdum irAmAnusa! idhuvanRi onRum
mAndhakillAdhu ini maRRonRu kAtti mayakkidalE                      – 100

Listen

Word by word meaning (given by maNavALa mAmunigaL)

pon vaNdu – beautiful bee
en –  that is my
nenju ennum – mind
pOndhadhu – came
nin pAl – to you
uNdu – to drink
theLi – clear (transparent)
thEn – honey
oN seerAm – that is, your  auspicious qualities like chaithyam (refreshingly cool), mArdhavam (softness), saurabhyam (fragrant), etc.,
pOdhil – from the flower
unadhu – that is your
adi – divine feet,
amarndhida vENdi – and stay there for ever (nithya vAsam);
Not give anything else than what it desired,
eendhida vENdum – your highness should give
adhuvE – that only,
irAmAusa! – Oh udaiyavar!
Even if your highness gave something else, like how if one feeds grass to amruthAsi (one who is used to drinking nectar (dhEvas)),  it would not go below his throat,
idhu anRi – other than this
mAndhakillAdhu – it would not accept/consume
onRum – any thing else;
If your highness wishes, you can make even that happen (but)
ini – now (from now on)
mayakkidal – please do not besot me
maRRonRu  kAtti –  by showing something else.

vyAkyAnam

Starting with pOndhadhen nenju’ –

irAmAnusA – Oh emperumAnAr!

 rukmiNi pirAtti wishing to marry krishNan after hearing about his vaibhavam

en nenju ennum pon vaNdu –  The bee (shat padham – 6-legged) that is my mind which is thinking about the great help which your highness performed;

Saying ‘pon vaNdu’ is because since he is the one who keeps thinking on manthra rathnam (dhvayam), as said in ‘sakalam kAlam dhvayEna kshipan’ (Spend your time saying dhvayam), and ‘manthra rathnAnusandhAna santhathasppurithAdharam’ (lips of mAmunigaL would keep moving by reciting manthra rathnam), since it is thought about in all places, at all times, and in all states, as abhiyukthar also divined as ‘lakshmee chakshuranudhyAna thath sArUpyamupEyushE – namOsthu meenavapushE’ (Due to keeping on thinking about the eyes of thAyAr that look like fish, emperumAn became a fish), by thathkrathu nyAyam, for his mind that is always thinking about Sat padham (dhvaya manthram that is of 6-words), it is possible to get the quality of shat padham (6-legged (bee)), the most distinguished bee, is the saying.

You see, amudhanAr always celebrates shat padham only (dhvayam, which has six parts) {or, as in many previous pAsurams where he celebrates his mind}. (Or, since emperumAnAr
always celebrates shat padham (dhvayam), since amudhanAr’s mind wants to do the same, it became shat padham (bee)).

{Translator’s note: shat padham – Also means 6 legs – those of AchAryan, his wife, and his son.  AchAryan – can be emperumAnAr
in this context; wife – can be kUraththAzhvAn whose divine feet emperumAnAr
showed to amudhanAr (paNi seyvadhu gruhiNikkiRE – though one is hired by the husband, one should serve the wife at home – mumukshuppadi); and son – thirukkurugaip pirAn piLLAn whom emperumAnAr considers as his son.

And you see, these are the divine feet which amudhanAr celebrates at all times.
}

unadhu adippOdhil oNseerAm theLi thEn uNdu amarndhida vENdi nin pAl – As said in ‘pApakriyasya SaraNam bhagavath kshamaiva – sAchathvayaiva kamalA ramaNErthi thAyath kshEmassa Evahi yatheendhra bhavachchrithAnAm [yathirAja vimSathi – 18], your highness, who, to save all the sentient, performed SaraNAgathy in the divinely radiant divine feet of  thiruvarangach chelvanAr (SrIranganAtha), in the presence of SrI ranga nAyakiyAr; from such you, to drink the clear honey that is your divine qualities of chaithyam (refreshingly cool), mArdhavam (softness), saurabhyam (fragrant), etc., and as saying ‘un adik keezh amarndhu pukundhEnE [thiruvAimozhi – 6.10.10]’ (~am being under your divine feet), am praying to you, for me to be near you like your shadow and lines in the feet.

pOndhadhu – reached.

As said in ‘gurupadhAmbujam dhyAyEth’ (Always be thinking about divine feet of AchAryan), it is meditating on your divine feet;

oN seer –  beautiful qualities;

saying nin pAl is – in the divine feet of your highness; pAl – to (you).

adhuvE eendhida vENdum – Other than what my wavering mind is loving to get, without showing something else, please give only that. You see amudhanAr is asking like this with the wish as – Please give only the experience of the honey of the lotus feet of your highness.

As said in ‘vishNO:padhE paramE madhva uthsa:’ (honey flowing from thrivikraman’s divine feet),

rasamhyEvAyam labhdhvAnandhee bhavathi’ (reaching the honey that is divine feet of emperumAn and becoming happy (and what else would he wish for?)),

sarva gandha: sarva rasa:’ (emperumAn’s divine body is the source of all fragrance and taste), and,

‘un thEnE malarum thiruppAdham [thiruvAimozhi – 1.5.5]’ (Your divine feet that is the origin of honey), and,

thavAmruthasyandhini pAdha pankajE [sthOthra rathnam](how would any mind fixed on your divine feet look for anything else?),

if you say – There is something else that is more enjoyable than this, and I will give you that – ,

idhu anRi onRum mAndhakillAdhu – As said in ‘eedhE innam vENduvadhu endhAy [thiruvAimozhi – 10.8.10]’ (~(got your divine feet, doing services, and) I pray for more of this), we have got the taste only for the honey in the divine feet of your highness, so, if giving something other than that, then, like how if one feeds grass to amrthAsi (one who is used to drinking nectar (dhEvas)),  it would not go below his throat, the beautiful bee that is my mind would not eat that; so,

adhuvE eendhida vENdum – please grant only that, says amudhanAr.

When some recite as ‘anbAl adhuvE eendhida vENdum’, it says, please grant it with love.

anbu -> love. mAndha -> eat.

ini maRRonRu kAtti mayakkidalE – Given this, please do not show something else and delude (me).

mayakku – delude/besot;

You see, amudhanAr is feeling uneasy to even utter ‘showing bhagavath vishayam’ (emperumAn), and so is saying ‘showing “something else”.

mAndhakillAdhu – if your highness wishes, you can make even that to happen (set me up in prathama parvam);  even then, my mind would not cooperate to that case;  your highness always attempts to do something only based on the individual’s desire, isn’t it?

Has your highness not considered in your mind the meaning said in ’sthithErvindhE makarandha nirbhbharE madhuvrathE na ikshurakamhi veekShathE’ (How would someone having mind that is resting on your lotus divine feet dripping with honey, be wishing for something else?)  (In the same way my mind would not look for anything else than your divine feet, in charama parvam).

paramAchAryar (AlavandhAr) too in the case of prathama parvam (emperumAn) said this as ‘thavAmrutha syandhini pAdha pankajE nivESidhAthmA kathamanyadhichchathi’ [sthOthra rathnam 27](how would any mind fixed on your divine feet look for something else?)

ini maRRonRu kAtti mayakkidalE –  amudhanAr is saying – not even consider any thing else.

nammAzhvAr too divined this meaning in case of prathama parvam (emperumAn), as ‘pala nee kAttip paduppAyO [thiruvAimozhi – 6.9.9], ‘innam keduppAyO [thiruvAimozhi – 6.9.8]’, ‘nERi kAtti neekkudhiyO [periya thiruvanthAdhi – 6]’.

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

pOndhadhu … mAndhakillAdhu – Nature of a bee is to keep looking for flowers for honey. If it gets a flower pregnant with honey, will it even lift its head to look at something else?  For a bee, honey is the only food. It would not eat anything else. That is why it is also called as ‘madhu vratham’.

After a bee drinks honey in full, it would not move from there.

It is quite a match for a ‘pon’ vaNdu (bee) (mind) to come and settle down under ‘poR’ kaRpagam (tree).

Due to meditating often on shatpadham (dhvayam), his mind also became shatpadham (bee (six legs)).  piLLai lOkam jeeyar would tastefully comment that this is like how bhagavAn meditated on the fish-like eyes of lakShmI and He became a fish.

adhuvE eendhida vENdum – only if you give what is wished for would it be considered as granting the purushArtham, isn’t it?

Not just following the restriction mentioned in ‘gurupAdhAbujam dhyAyEth’ (always think about AchAryan’s divine feet), but my mind, by itself, has involved in the divine qualities of yours and has attempted to keep thinking about it continuously; it is emperumAnAr only who should grace for my mind to be immersed in the experience of your qualities more and more – is the prayer of amudhanAr.

ini maRRonRu kAtti mayakkidal – whereas emperumAn might divert our attention towards many many lowly pleasures, emperumAnAr can only divert by showing the great pleasure that is emperumAn’s divine feet. By this, amudhanAr is showing his status of being in charama parvam (subservience to AchAryan).

In this pAsuram it is so enjoyable to see amudhanAr considering emperumAnAr
with – ananyArha SEshathvam (not belonging to anyone other than emperumAnAr), ananya SaraNathvam (not having any other means than emperumAnAr), and ananya bhOgyathvam (not considering anything else as enjoyable than emperumAnAr).

That is, by saying ‘unadhu adippOdhil amarndhida nin pAl’ (be under your divine feet) – while it would have been enough to use the words ‘unadhu adippOdhil amarndhida’, using additional words ‘nin pAl’ shows that he does not want to go to someone else, but only to emperumAnAr, and so it shows ananya Seshathvam.

Saying ‘adhuvE eendhida vENdum’ it shows that emperumAnAr only is the means of getting what is desired. Since it is emperumAnAr himself who is requested to grant it, it shows ananya SaraNathvam.

Saying ‘idhuvanRi onRum mAndhakillAdhu’ shows obviously the ananya bhOgyathvam.

– – – – –

Translation: raghurAm SrInivAsa dasan

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