Daily Archives: May 19, 2017

thiruvAimozhi – 5.1.8 – mElAth thEvargaLum

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “While emperumAn has many qualified persons to enjoy him, now he entered me; henceforth he is my all types of enjoyment”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn who is having the greatness of being the lord of both spiritual and material realms, entered my heart and allowed me to enjoy all types of relationships with him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. AzhwAr says “emperumAn who is the lord of spiritual and material realms pursued me with great intent and entered my heart; like nithyasUris, I too, giving up this material realm, am trying to hold on to him as all my relationships”.

pAsuram

mElAth thEvargaLum nilath thEvarum mEvith thozhum
mAlAr vandhina nAL adiyEn manaththE manninAr
sElEy kaNNiyarum perum selvamum nanmakkaLum
mElAth thAy thandhaiyum avarE ini AvArE

Listen

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

mElAm – superior in all manners
dhEvargaLum – surIs [nithyasUris of spiritual realm]
nilam – in this material realm
thEvarum – bhAgavathas radiantly natured due to their knowledge about bhagavAn, love towards bhagavAn etc
mEvi – fully focussed being ananyaprayOjana (those who are don’t seek ulterior motives)
thozhum – to enjoy
mAlAr – one who is greater than all

(while having his supremacy)
ina nAL – now
vandhu – approaching me in a friendly manner
adiyEn – only considering my subordinate relationship with him
manaththE – in my heart
manninAr – became well settled;
ini – subsequently

(unlike aupAdhika bandhus (those relatives who became related due to karma))
sElEy kaNNiyarum – damsels with beautiful eyes
perum – great
selvamum – wealth
nal – with very good qualities
makkaLum – sons
mElAm – considered great due to their priyam (love) and hitham (concern for the well-being)
thAy thandhaiyum – mother and father
avarE – he only
AvAr – becomes;

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

emperumAn who is greater than all, is enjoyed with full focus by being ananyaprayOjana by the nithyasUris of the spiritual realm, who are superior in all manners and the bhAgavathas radiantly natured due to their knowledge about bhagavAn, love towards bhagavAn etc., in this material realm; such emperumAn, now approaching me in a friendly manner and only considering my subordinate relationship with him, became well settled in my heart; subsequently, for me, he only becomes damsels with beautiful eyes, great wealth, sons with very good qualities, mother and father who are considered great due to their priyam and hitham. AzhwAr Implies, whatever joy one may get from these persons, AzhwAr will get the same joy from emperumAn.

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

  • mElAth thEvargaLum – nithyasUris.
  • nilath thEvarum – SrIvaishNavas who are known as bhUsuras (the celestial beings of this earth).
  • mEvith thozhum mAlAr – Just as iLaiya perumAL (lakshmaNa) and monkeys which do not know to distinguish between left and right hands, served emperumAn together, emperumAn, who is greater than all, is served by the residents of both spiritual and material realms together.
  • ina nAL – Now. While I was unaware in the previous moment, now, I see the dawn.

When asked “what is the reason for his arrival?”, AzhwAr says,

  • adiyEn – He came due to the relationship which is not possible to be severed.

When asked “what did he do after coming?”, AzhwAr says,

  • manaththE manninAr – As said in mUnRAm thiruvanthAdhi 3 “manaththuLLAn mA kadal nIruLLAn malarAL thanaththuLLAn“, emperumAn who resides in the heart of great yOgis, milky ocean and the divine bosom of periya pirAttiyAr, became well settled in my heart, me who am a nithyasamsAri (eternally suffering soul).

When asked “what are you going to do now?”, AzhwAr says “Is there anything other than emperumAn for me to engage in”,

  • sElEy … – Damsels who can captivate other by their glance, unlimited wealth, well behaved sons, parents who take care of the children even at the cost of their own sufferings – I tried holding on to emperumAn as all of these persons.
  • avarE ini AvArE – I don’t need to worry about such relationships which cause suffering. subAla upanishath “mAthA pithA …” (SrIman nArAyaNa is the mother, father, brother etc). SrI rAmAyaNam ayOdhyA kANdam 58.31 “aham thAvath …” (lakshmaNa to sumanthra – I do not consider dhaSaratha chakravarthi as my father. I consider SrI rAma to be my brother, master, all relatives and father).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – thaniyans

Published by:

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

Full Series

<< Introduction

First thaniyan

This thaniyan is divined by thirukkOshtiyUr nambi.

kalayAmi kalidhvamsam kavim lOka dhivAkaram
yasya gObi: prakASAbir Avidhyam nihatham thama:

Word-by-word meaning

kalayAmi – I meditate upon him,
yasya – by whose
prakASAbi: – shining
gObi: – rays of light (words)
Avidhyam – the ignorance
thama:  – that is darkness
nihatham: – was removed,
(tham – He being of such stature),
kali dhvamsam – being one who destroys the blemishes of kali yugam
lOka dhivAkaram – being the sun for the people of the world (who shines light on the meanings)
kavim – that is, the poet, parakAlan (thirumangai AzhvAr).

vyAkyAnam (divined by piLLai lOkam jeeyar)

Introduction to vyAkyAnam of thaniyan

kalayAmi kalidhdhvamsam, … It asks to prostrate at the divine feet of thirumangai AzhvAr for his help of (bestowing) thirumozhi and other prabandhams.

vyAkyAnam of thaniyan

kalayAmi kalidhdhvamsam – It is asking to worship the poet parakAlan, one having his  identity as kali kanRi (remover of kali’s effects).

kavim lOka dhivAkaram – The sun would remove the darkness of outside. This AzhvAr would remove both the inner and outer darkness of the people of the world.

yasyagObi – Whose (such AzhvAr‘s) thousand maRai (vEdham) as said by yathgOsahasram,

they would be
prakASabi: – would be of beautiful garland of thamizh poems, and would be a light that removes darkness of the mind;

by such words that shine,
Avidhyam thama nihatham – the ignorance that is darkness got removed.
So worship him, says the thaniyan.

Second thaniyan

piLLai lOkam jIyar’s vyAkyanam of this thaniyan in maNipravALam (a writing style in which thamizh and samskrutham are mixed) is being translated here.

This thaniyan sings pallANdu (mangaLAsAsanam/well-wishes) to thirumangai AzhwAr who sang the six prabandhams that provide protective walls to emperumAn, like the compound walls that protect our temples.

Acharyas are to be praised directly in front of them. AzhvAr is present in archA thirumEni (in the form of divine deity) in many dhivya dhEsasms. This thaniyan sings pallANdu to such an AzhvAr.

thUyOn sudar mAna vElthUyOn sudar mAna vEl

ramanujemperumAnAr

thaniyan blessed by emperumAnAr

vAzhi parakAlan vAzhi kalikanRi
vAzhi kuRaiyalUr vAzh vEndhan
vAzhiyarO mAyOnai vAL valiyAl mandhiram koL mangaiyarkOn
thUyOn sudarmAna vEl

Word-by-word meaning

vAzhi – long live (pallANdu to)
parakAlan – thirumangai AzhwAr who is like yama for people of other mathams (philosophies);
vAzhi – long live
kali kanRi – thirumangai AzhwAr who destroyed (the illness of) kali yuga;
vAzhi – long live
vEndhan – the king thirumangai AzhwAr
kuRaiyalUr – (of) thirukkuRaiyalUr,
vAzh – the place that flourished (because of him);
vAzhi – long live
sudar – the bright
mAnam – and great
vEl – spear
mangaiyarkOn – (of) thirumangai AzhwAr,
thUyOn – the one who has both inner and outer purity
vAL valiyAl – and who with the strength of his sword
mandhiram koL – received thirumanthra rahasyam
mAyOnai – from emperumAn.
(vazhiy)arO – ‘asai’ as part of thamizh grammar).

vyAkyAnam (meanings)

vAzhi parakAlan – pallANdu to AzhwAr who got the name of parakAlan. ‘para[r]’ (others) refers to those who deny emperumAn.  AzhwAr is a strong force like yama for such people. So AzhwAr is parakAlan.

vAzhi kali kanRi – pallANdu to AzhwAr known as kali kanRi (one who can rid of illness of kali yuga).

kuRaiyalUr vAzh vEndhan vAzhi – pallANdu to the king of, the one who was born in, and the one who protected, the town of thiruk kuRaiyalUr.

Now emperumAnAr sings pallANdu to both AzhwAr and his spear by saying

mAyOnai vAL valiyAl mandhiram koL mangaiyar kOn thUyOn sudarmAna vEl.

mAyOnai – AzhwAr got the thirumanthram by threatening emperumAn using the strength of his sword, the ‘mAyon’ who is in thiruvarangam (SrIrangam) reclining on the Adhi sEshan.

As it says ‘mAyOn’ in “kadi arangathu aravANaiyil paLLi koLLum mAyOnai [perumAL thirumozhi 1-2], and as it says “vAzhi suzhi poriththa nIr ponnith then arangan thannai vazhi pariththa vALan vali”, it was arangan from whom AzhwAr got thirumanthram using the strength of his sword.

AzhwAr stole thirumanthram from the mAyOn who steals all the belongings of those devotees who love Him!! (kai poruLgaL munnamE kaikkoNdAr kAviri nIr sey puraLa Odum thiruvarangach chelvanAr’ [nAchchiyAr thirumozhi 11-6])

AzhvAr got thirumanthram from the emperumAn who is mandhiram (manthram), like it is said in ‘andhaNar mAttu andhi vaiththa mandhiram’ [thirunedunthANdakam 4].

mangaiyar kOn – AzhwAr is king of thirumangai, isn’t it?

thUyOn – AzhwAr is having both inner and outer purity.

ananyArha SEshathvam (no subservience to anyone else), ananya SaraNathvam (not using anything other than emperumAn as the means to attain Him), ananya bhOgyathvam (not considering anything other than emperumAn as enjoyable, not being enjoyed by anyone other than emperumAn) are some of the inner purities of AzhwAr.

Having undergone pancha samskAram, etc., are part of his outer purity.

AzhwAr also gave all of his names in one pAsuram, and those names also show us his inner and outer purity: angamalath thada vayal sUzh Ali nAdan, aruL mAri, arattamukki, adaiyAr seeyam kongu malar kuzhaliyar vEL mangai vEndhan, kORRavEl parakAlan, kaliyan [periya thirumozhi 3-4-10].

sudar mAna vEl big spear that is made of brightness; well qualified to be held by thirumangai mannan who is bright and great.

thUyOn vEl vAzhiyarO – thaniyan says that like AzhwAr his spear is also worthy of being sung pallaNdu. Didn’t ANdAL also sing in thiruppAvai [24], ‘nin kaiyil vEl pORRi’? When singing pallANdu to kaNNan, they too sang pallANdu to his spear also. AzhwAr also says ‘koRRa vEl [periya thirumozhi 3-4-10] about his spear – so unlike other spears which see losses, the one he carries always sees victory; but still because of his [AzhwAr’s, or the one who wrote the thaniyan, that is, emperumAnAr’s] love towards AzhwAr’s spear, pallANdu is being sung for it also.

Translation by raghuram SrInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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