Monthly Archives: May 2017

thiruvAimozhi – 5.1.11 – kArvaNNan

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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 end, AzhwAr says “Those who are experts in this decad, will have infinite SrIvaishNavaSrI (wealth of kainkaryam) and attain emperumAn‘s divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who are experts in this decad, will have well established wealth in svarUpa (true nature), rUpa (form) and guNa (qualities), and attain krishNa’s divine feet”.

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

kAr vaNNan kaNNa pirAn kamalath thadam kaNNan thannai
Er vaLa oNkazhanik kurugUrch chatakOpan sonna
sIr vaNNa oN thamizhgaL ivai AyiraththuL ippaththum
Ar vaNNaththAl uraippAr adik kIzh puguvAr polindhE

Listen

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

kaNNan – appearing as krishNa
pirAn – great benefactor

(one who favours his devotees)
kAr – invigorating like a dark cloud
vaNNan – having form
kamalam – like a lotus flower
thadam – wide
kaNNan thannai – one who is having eyes
Er – ploughs
vaLam – having abundance
oN – best
kazhani – having fields
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
sIr – poetic measurement
vaNNam – having chandhas (meter)
oN – good, due to revealing the meanings clearly
thamizhgaL – in dhrAvida (thamizh) language
ivai – these
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
Ar vaNNaththAl – like those who drink nectar
uraippAr – who can recite
polindhu – having flourishing nature, form and qualities
adik kIzh – the divine feet of krishNa
puguvAr – will attain.

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

nammAzhwAr , the leader of AzhwArthirunagari, which is having abundance of ploughs and best fields, mercifully spoke about emperumAn, the great benefactor, appearing as krishNa, who is having invigorating form like that of a dark cloud, who is having lotus flower like wide eyes, in this decad among the thousand pAsurams which are having poetic measurement and meter and are in good dhrAvida (thamizh) language, due to revealing the meanings clearly; those who can recite this decad like drinking nectar, will have flourishing nature, form and qualities, and will attain the divine feet of krishNa. It can also be said as – one who recites this with desire, will reach the divine feet of krishNa.

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

  • kAr vaNNan – One who is having a form like a dark cloud which is invigorating.
  • kaNNa pirAn – Appearing as krishNa, and who allowed me enjoy that form.
  • kamalath thadam kaNNan thannai – Having divine eyes which are cool and fresh like a pond with well blossomed lotus flowers. It appears that emperumAn‘s eyes fill his whole form. AzhwAr is explaining the form which was shown to console him previously as in thiruvAimozhi 5.1.6niRamudai nAl thadam thOL“. When AzhwAr became fearful thinking about his own bodily connection, emperumAn glanced with his cool eyes, manifesting his invigorating form and presenting himself fully to AzhwAr – explaining such state.
  • Er vaLa oN kazhani – thirunagari which has abundance of ploughs and beautiful fields. vaLam indicates abundance and beauty. Here it is focussing on abundance.
  • sIr vaNNa oN thamizhgaL – Beautiful thamizh with best structure. Another explanation – beautiful thamizh with the aspects of poems such as structure and meter. sIr is one aspect of the poem. vaNNam – sound/meter.
  • Ar vaNNaththAl – Complete. Another explanation – Ardhal means drinking, as said in “thoNdarkkamudhuNNa” (to be drunk as nectar by devotees), those who drink these pAsurams; that is, those who recite it with great desire.
  • polindhE adik kIzh puguvAr – Unlike reciting just with confidence of reaching the goal and without the real taste; instead, like emperumAnAr, living for 100 years with SrIvaishNavaSri. Subsequently will enter the divine feet of emperumAn like taking shelter at mother’s comfort.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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జ్ఞానసారము 6

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జ్ఞానసారము

<< పాశురము 5

పాశురము-6

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పుండరీకై కేళ్వన్ అడియార్ అప్పూమిశైయోన్

అండమొరు పొరులా ఆదరియార్ మండి

మలంగ ఒరు మీన్ పురండ మాత్తిరత్త్ ఆల్ ఆర్తు

క్కలంగిడుమో మున్నీర్ కడల్

ప్రతి పదార్థము

పుండరీకై = తామరలో పుట్టిన లక్ష్మీ దేవికి

కేళ్వన్ = భర్త అయిన శ్రియఃపతి

అడియార్ = దాసులు

అప్పూమిశైయోన్ = భగవంతుడి నాభి కమలము లందు పుట్టిన బ్రహ్మ చే సృష్టించ బడిన

అండం = పదునాలుగు లోకాలున్న అండమును

ఒరు పొరులా = ఒక వస్తువుగా

ఆదరియార్ = గణించరు

ఒరు మీన్ = ఒక చేప

మండి = తన తాపములన్నింటితో దరి చేరి

మలంగ = ఆర్తితో

పురండ = పొర్లిన

మాత్తిరత్తాల్ = మాత్రము చేత

మున్నీర్ కడల్ =  మున్నీరైన సముద్రము

ఆర్త్ = స్తాన భ్రం శమై గొప్ప శబ్దమునకు

క్కలంగిడుమో  = చలించి పోతుందా? పోదు.

అవతారిక

కర్మ,జ్ఞాన ,భక్తి యోగలను  భగవంతుడిని పొందడానికి ఉపాయముగా శాస్త్రములలో  చెప్పబడింది. అయినప్పటికీ ఆచరణలో అవి కష్ట సాధ్యములవుట, ఈ ఉపాయములను చేపట్టుట ఆత్మ దాస్యమునకు వ్యతిరిరేకమగుట చేత వీటిలోని లోపాలను సహేతుకముగా నిరూపించటము వలన వాటిని ఆచరించవీలు లేకుండా పోయింది. చాలా కాలముగా బహు జన్మలలో ఇంద్రియ భోగములను అనుభవించడానికి అలవాటు పడిన ఆత్మలకు శాస్త్రములు తప్పు అని చెప్పిన వాటిమీద మనసు పోకుండ వుంటుందా? సంపదల మీద కోరిక మనసును కలచి వేయకుండా వుంటుందా? అన్న ప్రశ్నలుదయిస్తే ఈ పాశురములో దానికి జవాబు లభిస్తుంది. భగవంతుడికి కైంకర్యయము చేసి దాని రుచి తెలుసుకున్న వాళ్ళకు ,సంపదలలో కెల్ల గొప్పదైన పరమపదము లభిస్తే లౌకిక  సంపదలను ఒక వస్తువుగా కూడా చూడరు, దాని వలన మనో చాంచల్యమును పొందరు, అని ఈ పాశురములో చెపుతున్నారు. దీనికి ఉదాహరణగా శ్రీరామాయణములో చరిత్రను చూడవచ్చు.

శ్రీరాముడు దండకారణ్యములో శరభంగ మహా ముని ఆశ్రమానికి వెళ్ళారు. ఆ సమయములో ఇంద్రుడు ఆ మునితో మాట్లాడుతున్నాడు.  ఇంద్రుడు వెళ్ళిపోయిన తరువాత శ్రీరాముడు ఆ ముని సమీపమునకు వెళ్ళి తాను వచ్చిన కారణమును చెప్పి నిలబడ్డారు. ఆ ముని తన జ్ఞాన నేత్రము శ్రీ రాముని రాకను ముందే అనుమానించారు.  శ్రీరాముడిని చూసి “ఆళియిల్ అరితుయిలవన్”, అని సంతోషించి ఇందిరన రుళినన్ ఇరుది శెయ్ పగలా వంతనన్ మరువుతి మలర్  అయన్ ఉలగం తందనెన్ “, ” ఎన్ ఉరవోయ్!అందమిల్ ఉయర్ పదం అలైతలై ముయల్వేన్” అని అన్నారు. అర్థాత్, బ్రహ్మ దేవుడు మునిని తనలోకమునకు రమ్మని ఇంద్రుడి ద్వారా ఆహ్వానించారు. ఆ ముని ఆ లోకమునకు నేను రాను అని చెప్పారు. ” నీ ఇవన్ వరుగితి ఎనుం నినైవు ఉడయేన్” అర్థాత్ నీ రాక కై ఎంతో కాలమునుండి ఎదురు చూస్తున్నాను . నీ శ్రీ పాదముల తో మా ఆశ్రము ను పావనము కలుగుటయే మాకు లభించే భాగ్యము.  ఇటువంటి భాగ్యము ముందు, మరి ఎటువంటి లౌకిక విషయములు ఉదాహరణకు లోకాలకు అనింటికి రాజు అగుటయో , బ్రహ్మలోకం లో స్థానమో నన్ను కలంగనివ్వవు, నా లక్ష్యము (నిన్ను చేరుట) నుండి  దారిని మలుచజాలరు. నేను ఇంద్రుడి తో  చెప్పాను “అటువంటి భోగములు నాకు వొద్దు, అనింటికన్నా గొప్ప ఐశ్వర్యం శ్రీ రాముని దాసుడిగా ఉండటమే”. శరభంగ ముని బ్రహ్మపదమును  ఒక వస్తువుగా కూడా గణించలేదు. పరమపదమే ఉన్నతమైన సంపద అని కోరుకొని దానినే  పొందారు. సత్యమును తెలుసుకున్న జ్ఞానులు ఇతరములైన వాటిని తృణప్రాయముగా చూస్తారు అని ఈ చరిత్ర వలన తెలుస్తున్నది.

వ్యాఖ్యానము

పండై నాళాలే నిన్ఱిరువరుళుం పంగయతాళ్ తిరువరుళుం కొండు ” తిరువాయ్మొళి (9.2.1) ( అనాది కాలముగా అమ్మతో కూడి అనుగ్రహిస్తున్న పాదపంకజముల వాడి కృప వలన) భగవంతుడు, పిరాట్టి ఇద్దరి అనుగ్రహము అపారముగా ఉన్నపుడు ప్రాచీన పాపముల నుండి బయట పడగలము అని నమ్మాళ్వార్లు  అన్నారు.  ” యానే యెన్నై అరియగిలాతే , యానే యనతనతే ఎన్రిరుందేన్. యానే నీ ఎన్ ఉడైమైయుం నీయే “( నేను నన్ను తెలుసుకోకుండా నేనే నాది అని అని వున్నాను, నేనే నువ్వు నాదంతా నువ్వే) అనేట్లుగా మారుతారు. ఇలాంటి వారు భగవంతుడికి దాసులుగా వుండుట తమకు గొప్ప చిహ్నముగా భావించి , ఆయనకు ప్రీతికరమైన కైంకర్యములు చేయుటలో నిమగ్నమై   ఆనందమును పొందగలుగుతారు.”అప్పూమిశైయోన్ అండం ఒరు పొరుళా ఆదరియార్ “( ఆ తామరను పూయించిన వాడి అండమును ఒక వస్తువుగా ఆదరించరు) సంప్రదాయ గ్రంథములలో ఉన్నతమైన సంపదగా చెప్పబడేది పరమపదము. చతుర్ముఖుడైన బ్రహ్మ పరమాత్మ నాభికమలము నుండి ఉద్భవించిన వాడు, భగవంతుడి ఆనందమునకు హేతువుగా పదునాలుగు లోకములు ఉన్న ఈ బ్రహ్మాండమును ఆయన దాసులు ఏ మాత్రము గణిించరట.

అపూమిశైయోన్ అండం ఒరు పోరుళా ఆదరియార్: శరణాగతులు ఎటువంటి సంపదను కాలతోస్తున్నారో తెలుస్తుతే, వారి గొప్పతనమును మనము అర్థం చేసుకోగలము. మనకు అర్థం అవుటకు 1౦౦౦౦౦౦ ట్రిలియన్ రుపాయలు మరియు ఇల్లు , ఆభరణములు ఇంకనూ మన ఆలోచనకు తోచినటువంటి సంపద కలిగి ఉండే మనిషి యొక్క ఆనందమును 1 యూనిట్ మనిషి  ఆనందము  అనుకుందాం.అటువంటి ఆనందమునకు 1౦౦౦ రెట్లు గంధర్వ ఆనందము. గంధర్వ ఆనందమునకు 1౦౦౦ రెట్లు ఇతర  దేవతలది. దేవతల ఆనందమునకు 1౦౦౦ రెట్లు బ్రహ్మ యొక్క ఆనందము. అటువంటి బ్రహ్మ ఆనందమును ఒక శరణగతునికి , ఉదా: శరభంగ మునికి ఇస్తే , వారు దానిని ఒక ఆనందముగాను గణించరు ఎందుకంటే వారికి కలిగే గొప్ప ఆనందమును విలువ కట్టలేనిది. పెరుమాళ్, తాయార్ మరియు దాసులకు చేసే కైంకర్యము  విలువైనది, దానిని కొలువుట సాధ్యం కానిది. ఇతర సంపదలకు సమయ సంబంధము  ఉండును, కైంకర్యము అనే సంపదకు సమయము తో సంబంధము లేకుండా ఉంటుంది ఎందుకనగా శ్రీ వైకుంఠం లో సమయము అనే విషయము ఉండదు.

శరీరానికి, ప్రాణానికి భేదము పాటించని  శరీరమేప్రాణమని బ్రమించే అజ్ఞానులకు ఈ ఆత్మ భగవంతుడికి దాసుడని తెలియక ,నేను-నాది, అని తనను స్వతంత్రముగా భావించే మూఢులకు భౌతికమైన సంపదలు ఆనంద దాయకము కావచ్చును.భగవంతుడికి దాసులమని భావించే వారికి  సంపదలు ఆనంద దాయకము కాక పోగా అసహ్యముగా తోస్తుంది. అందువలన అటువంటి సంపదలను భగవంతుడి దాసులు  ఆదరిస్తారా? సంపదలు మహా  ఆకర్షములు. ఎలాంటి వారినైన ఆకర్షించకుండా వుండదు. మనసును చలింప చేస్తుంది. “మండి మలంగ ఒరు మీన్ పురండ మాత్తిరతాల్ ఆర్తు కలంగిడుమో మున్నిర్ కడల్?”( చేప ఒకటి తన బలము నుపయోగించి నెట్టినంత మాత్రాన మున్నీరైన సముద్రమునకు ముప్పు ఎముంటుంది ) అని ఈ ప్రశ్నకు జవాబు చెప్పారు . అనగా ఒక చేప తన బలమునంతా కూడగట్టి తోసినా సముద్రము కొంచము కూడా కదలదు. అలాగే భగవంతుడి దాసులు లౌకిక సంపదలు ఎంత ఆకర్షించినా వాటి వలన ఏ మాత్రము కదలి పోరు. సముద్రమును మున్నీరని అంటారు. ఊరిన నీరు, నదుల నుండి చేరిన నీరు, పైనుండి వానగా కురిసిన నీరు ఉండటము చేత దానికి ఆ పేరు వచ్చింది. చేప యొక్క చర్యలు బ్రహ్మలోకమంతటి సంపదను సూచకమైతే , సముద్రము భగవంతుని యొక్క దాసులై , పెరుమాళ్, పిరాట్టి మరియు వారి దాసులకు చేసే కైంకర్యమునకు ప్రతీతి.

అడియేన్ చుడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-6-pundarigai-kelvan/

పొందుపరిచిన స్థానము: http://divyaprabandham.koyil.org/

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thiruvAimozhi – 5.1.10 – AnAn ALudaiyAn

Published by:

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 tenth pAsuram, AzhwAr says “emperumAn gave his divine union with me just on seeing my observance of gratitude for his great favour”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Such emperumAn who has distinguished form made me enjoy all his incarnations and united with me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “emperumAn gave his divine union with me just on seeing my observance of gratitude for his great favour of creating taste towards him after mercifully eradicating my attachment to worldly pleasures”.

pAsuram

AnAn ALudaiyAn enRu ahdhE koNdugandhu vandhu
thAnE in aruL seydhu ennai muRRavum thAn AnAn
mInAy AmaiyumAy narasingamumAyk kuRaLAy
kAnAr EnamumAyk kaRkiyAm innam kArvaNNanE

Listen

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

(for the protection of the universe)
mIn – mathsya (fish)
Ay – becoming
Amaiyum – kUrma (turtle)
Ay – becoming
narasingamum – narasimha (lion-headed human)
Ay – becoming
kuRaL – vAmana (dwarf)
Ay – becoming
kAnAr Enamum – vana varAha (wild pig/boar)
Ay – becoming
innamum – further
kaRkiyum – kalki
Am – become
kAr – blackish like a dark-cloud
vaNNan – having distinguished form
(ennai – me)
AL – as a servitor
udaiyAn – one who is having
AnAn – became
enRu – this
ahdhE – just the word
koNdu – considering
ugandhu – being very pleased
vandhu – came
thAnE – himself, without any expectation
in – infinitely enjoyable
aruL – mercy
seydhu – giving
ennai – to capture me
thAn – he
muRRavum – with all incarnations
AnAn – united with me.

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

Just considering my words of saying “emperumAn who became mathsya, kUrma, narasimha, vAmana, vana varAha, and further kalki, who is having distinguished blackish form like that of a dark-cloud, became the one who is having me as his servitor”, emperumAn, being very pleased came himself without any expectation, gave his infinitely enjoyable mercy to capture me and united with me, manifesting and making me enjoy all his incarnations.

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

  • AnAn AL udaiyAn – Without realizing the meaning, I said “emperumAn will have me as his servitor”; just considering those words only, he forgot all his efforts which led me to say these words and just considered me saying them as a great thing.
  • ugandhu – Instead of me being the enjoyer of the result, he himself is the sole enjoyer.
  • vandhu – Here too, the roles were reversed [instead of me approaching him, he came to me].
  • thAnE in aruL seydhu – He bestowed his grace as a benefit for him, while I did not even request to do so.
  • ennai muRRavum thAn AnAn – Two explanations – a) he united with me so well without any differentiation, b) he became all types of enjoyment for me. AzhwAr already said in thiruvAimozhi 4.3.3AgamuRRum agaththadakki” (having your form fully in me).
  • mInAy … – One who is different from all species, assumed a form in the aquatic species to bestow knowledge, assumed the form of turtle to sustain [the manthara mountain], assumed the human/lion combination form to immediately destroy the enemy, [as vAmana] became a seeker with the hands that only grew by giving to others, and assumed the form of wild pig to uplift me from the ocean of nescience.
  • kAnAr Enam – He assumed a varAha form which brings beauty to the whole forest as said in SrI rAmAyaNam AraNya kANdam 38.15 “SObhayandhaNdakAraNyam” (the dhaNdaka forest acquired glow), the whole forest acquired the glow of SrI rAma’s peacock green color. Also explained as, varAha lives in a forest where there is no human habitat.
  • kaRkiyAm innam – Even after fulfilling my desire, emperumAn remains steadfast in his objective thinking “Until he remains in this samsAram, what danger he may face”. He remains prepared to assume the form of kaRki, to protect AzhwAr in the future. Like the births I took to escape him, he has had many births to protect me. Just like I assumed many births out of karma [puNya/pApa], he assumed many births out of mercy.
  • kAr vaNNanE – He appears like a laden cloud which is ready to rain. He does not appear like an empty cloud which already had shed the rain.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.1.9 – AvArAr thuNai

Published by:

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 ninth pAsuram, AzhwAr says “emperumAn, out of his infinite mercy, came with his divine form and united with me, to remove all my sufferings in this samsAram (material realm)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn, who is related to me in all these ways, came with his distinguished form and united with 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

AvAr Ar thuNai enRu alai nIr kadaluL azhundhum
nAvAy pOl piRavik kadaluL ninRu nAn thuLangath
thEvAr kOlaththodum thiruchchakkaram sanginodum
AvA enRaruL seydhu adiyEnodum AnAnE

Listen

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

thuNai – saviour
AvAr – be
Ar – who will
enRu – saying
alai – currents
nIr – having water
kadal uL – in the ocean
azhundhum – drowning
nAvAy pOl – like a boat
piRavik kadal uL – in the middle of samsAra sAgaram (ocean of nescience)
ninRu – standing
nAn – I (who cannot reach the shore)
thuLanga – shiver

(in that terrible state)
thEvu – with divine beauty etc
Ar – being complete
kOlaththodum – with the form
thiruchchakkaram sanginodum – with the divine weapons which add lustre to that form
A A enRu – considering “alas! (feeling sympathetic)” [for my pitiable state]
aruL seydhu – bestowing his mercy
adiyEnodum – with me who is his belonging
AnAn – united.

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

Saying “Who will be my saviour?”, I am shivering while standing in the middle of samsAra sAgaram, like a drowning boat in the ocean having water currents. (At that time) emperumAn came with his complete divine beautiful form and with the divine weapons which add lustre to that form, feeling sympathetic and bestowing his mercy, united with me who is his belonging. AzhwAr revealed whatever he mentioned as “vidhi” previously to be “aruL” (mercy) explicitly now. thEvu [dhivu in samskrutham] – beauty; divine, spiritual.

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

  • AvAr Ar thuNai enRu – Who will be the saviour?
  • alai nIr … – Like a boat drowning in an agitated ocean, I was shivering in this ocean of nescience. Here, if the term “nAvAy” is just taken to mean the boat, “AvAr Ar thuNai” should be considered as the words of those who are looking at the boat from the shore. Alternatively, it could be seen as “manjA: krOSanthi” (the cot is making noise – i.e., the persons on the cot are making noise), where the individuals on the boat are saying “who will be our saviour?”. For, first explanation, where the focus is on the boat, nadungugai indicates “swaying while coming along in the ocean”.

When asked “What did emperumAn do seeing my shivering?”, AzhwAr says,

  • dhEvAr … – (dhEvu [dhivu in samskrutham] – beauty; divine, spiritual) With great compassion towards me, coming along with his divine paraphernalia [the spiritual realm], and his divine weapons, bestowing his mercy upon me and united with me. As heard from ALavandhAr, thirumAlai ANdAn explained this to emperumAnAr (thiruchchakkaram sanginodum – adiyEnodumAnAn – enRu), “emperumAn united with me as he is united with the AzhwArs (chakkaraththAzhwAr and sangAzhwAr) in his hands”. Hearing that, emperumAnAr mercifully said “[Instead] It can be explained like this. AzhwAr desired to see emperumAn along with his disc and conch as in thiruvAimozhi 6.9.1 ‘kUrArAzhi veNsengEndhi – vArAy‘ (Please come to me, holding the sharp disc and pure white conch), and thus, emperumAn appeared with his divine weapons to fulfil AzhwAr’s desire”. AzhwAr is like those servitors of kings who would kill themselves when the king is not pampered with flowers pertaining to the seasons/times. When he does not see the divine weapons of emperumAn on his hands, he would at once cease to exist.
  • aruL seydhu adiyEnodum AnAn – Starting from thiruvAimozhi 2.7 decad “kEsavan thamar” [specifically in thiruvAimozhi 2.7.6madhusUdhanai anRi … vidhi sUzhndhadhAl“], out of misery, AzhwAr indicated bhagavAn‘s mercy using the word “vidhi“, but now [out of magnanimity], he reveals it explicitly as “aruL” [which is a direct translation for krupA].
  • adiyEnodum AnAn – Matching his nature and my nature, he came as the lord and master, and united with me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.1.8 – mElAth thEvargaLum

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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

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<< 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

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thiruvAimozhi – 5.1.7 – ammAn AzhippirAn

Published by:

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 seventh pAsuram, AzhwAr, becoming joyful as a result of the benefit he acquired, says “Even for worst sinners, emperumAn‘s krupA is there, and hence, everyone will get the benefit”.

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

ammAn Azhip pirAn avan evvidaththAn yAn Ar
emmA pAviyarkkum vidhi vAykkinRu vAykkum kaNdIr
kaimmA thunbozhiththAy enRu kaithalai pUsalittE
meymmAlAy ozhindhEn em pirAnum en mElAnE

Listen

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

Azhi – with the divine hand and divine chakra
pirAn – the great benefactor who lets his devotees enjoy him
ammAn – natural lord
avan – he
evvidaththAn – where is he standing (to be not measured and enjoyed even by nithyasUris who have unlimited knowledge)
yAn – (the lowly) I (who am doing mischievous aspects in this matter)
Ar – what is my capacity?

(this being the case)
kaimmA – not seeing the inferior birth of the elephant (which set out to worship your divine feet)
thunbu – suffering
ozhiththAy – Oh one who eliminated!
enRu – saying that
kai – hand
thalai – placing on top of the head
pUsalittE – calling out well
meymmAl – having superior love
AyozhindhEn – have become;
em – reforming me, ignoring my inferior nature
pirAn – benefactor
en mElAn – become intent on pursuing me;

(thus)
e – any
mA pAviyarkkum – great sinners
vidhi – destiny in the form of unmissable mercy of bhagavAn
vAykkinRu – when it sets out to bestow the result
vAykkum kaNdIr – will certainly bring the result

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

Where is emperumAn who is with the divine hand and divine chakra, the great benefactor who lets his devotees enjoy him, the natural lord standing? What is my capacity? I am calling out well saying “Oh one who eliminated the suffering of the elephant not seeing its inferior birth!” and have become a person with superior love [towards you] to have my hands placed on my head [saluting you]; such benefactor who reformed me, ignoring my inferior nature, has also become intent on pursuing me; thus, even for the greatest sinners, when the destiny in the form of unmissable mercy of bhagavAn sets out to bestow the result, it will certainly bring the result.

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

  • ammAn – sarvESvaran.
  • Azhip pirAn – He who is manifesting the beautiful combination of his hand and the chakra to the nithyasUris.
  • avan evvidaththAn – which capable persons can interact with him?
  • yAn Ar – I am even lower than nithya samsAris (eternally bound souls). piLLai amudhanAr used to point high while reciting “ammAn Azhip pirAn” and low while reciting “yAn Ar”.
  • em mA pAviyarkkum … – If bhagavAn‘s krupA (mercy) sets out to flow towards even the most horrible sinners, that cannot be stopped. If the flood of his mercy starts flowing, one cannot say “I remain on the shore and I can escape it”.

When asked “How did you surrender to emperumAn?”, AzhwAr says

  • kaimmA … – The elephant which has no high birth, conduct or knowledge, due to impressions from previous birth, remembered the divine feet of emperumAn when harmed, just like when some one steps on a thorn will naturally cry out “ammE” (Oh mother!); emperumAn disregarding his supremacy, at once flew on garuda with dishevelled attire/decorations and protected the elephant; thinking about this mercy of emperumAn saying “what a benefactor he is!”, I [AzhwAr] recited these words, which are recited with great emotions by those who are associated with emperumAn, without any such emotion.
  • kai thalai pUsalittE – Three explanations – a) placing my hand on my head, I called out from my mouth b) performing anjali [joined palms] continuously c) not changing the hand which was placed on the head. On reciting the emotionless words which are recited with great emotions by those who consider the help to elephant as helping themselves being won over by gratitude towards emperumAn, those words penetrated my heart and my fake devotion became real devotion.

When asked “What did he do to you?”, AzhwAr says,

  • em pirAn en mElAnE – Would emperumAn who truly pursues me (whether I am speaking truth or lies), ever leave me? emperumAn, pursued me as a benefactor and as a hungry person who saw food.

Due to this reason,

  • em mA pAviyarkkum vidhi vAykkinRu vAykkum kaNdIr – However great sinner one may be, where bhagavAn‘s krupA flows, one cannot escape.

pUsalidugai means calling out well, and joining together.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thirunedunthANdakam – avathArikai (introduction)

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Full series

(vakthru vailakShaNyam – about the greatness of the Author)

AzhvAr, thirumangai AzhvAr is – As said in ‘venRiyE vENdi veezh porutku irangi  vERkaNAr kalaviyE karudhi [periya thirumozhi – 1.1.4]’ (going after victories, and longing for perishable things, and wishing for union with women of spear-like-eyes),  he was of extreme haughtiness that one had to wonder whether everything including the worlds of sarvESvaran are under his thighs, and having the dhEhAthmAbhimAnam (considering body to be non-different from soul) as the reason for it, and so due to that, as said in ‘sAndhEndhu menmulaiyAr thandanthOL puNarinba veLLathAzhndhEn [periya thirumozhi – 6.3.4]’ (I got immersed in the ocean that is ecstasy of embracing the big shoulders of women wearing kumkum (red powder) who are having tender bosoms), he was being a vishaya pravaNar (interest in worldly pleasures) such that he was not eligible to gain any knowledge about AthmA or any knowledge about emperumAn.

emperumAn seeing his association to such matters, looking for a way to uplift him from this situation, thought – we cannot get him by showing him SAsthram since he is interested in other matters, so we should get by him by showing him our beauty – He considered his interest in those matters itself as the means and showed His beauty to him; seeing this, AzhvAr, as said in ‘vEmbin puzhu vEmbanRi uNNAdhu, adiyEn nAn pinnum un sEvadi anRi nayavEn [periya thirumozhi – 11.8.7]’ (the worm living in margo tree would not eat anything other than enjoying the leaves etc., from the margo tree; I who am subservient to you, even if you reject me, would not like anything other than your reddish divine feet), became involved in emperumAn considering it as result of His distinguished beauty;

emperumAn seeing him getting immersed towards Him, thought ‘the love that he got towards me should not be like his interest towards worldly matters (where it is not ever-present and changes constantly), but instead it should be with the understanding of the relationship between us’, and so like how one would give money along with the bag holding it, He showed him thirumanthram that highlights all the meanings, and His qualities like sauSeelyam, and the divine abodes of His temples that are ultimate for the meaning of thirumanthram;

seeing this, AzhvAr, starting from ‘vAdinEn vAdi [periya thirumozhi – 1st centum]’ through ‘oru nal suRRam [periya thirumozhi – 10th centum]’, got immersed in the divine abodes of emperumAn, considering them as ones to be surrendered to, as the means, and as ones to be enjoyed.

Seeing AzhvAr being set at all times in the divine abodes, emperumAn thought – We should take AzhvAr to the special abode where this experience would continue uninterrupted for him; so we should first show him the cruelty of this material world’, and so showed him that;

Seeing this, he became extremely terrified of it, and in ‘mARRamuLa [periya thirumozhi – 11.8]’, he called emperumAn saying ‘iru pAduRu koLLiyin uL eRumbE pOl [periya thirumozhi – 11.8.4]’ (like the ant suffering, being caught between two ends of fire), and ‘ARRankarai vAzh maram pOl  [periya thirumozhi – 11.8.1]’ (like the tree near the shore of a river, am always fearful of what might happen in the future), and, ‘pAmbodoru kUraiyilE payinRAR pOl  [periya thirumozhi – 11.8.3]’ (like living and associating with a snake under one roof), and show such many situations as examples about his fear;

even when he called emperumAn in these ways, like how a mother hearing her child cry would not feed till its indigestion is resolved and there is hunger, emperumAn did not show up till AzhvAr gets the longing that is apt for enjoying emperumAnAzhvAr could not tolerate this even for a moment and so suffered so much;

like how an extremely thirsty one might jump into the water, pour water on himself, etc., AzhvAr thought of sustaining himself by talking about Him by mouth, prostrating Him by his head, thinking about Him by his mind,  and so got into doing that – that was in thirukkurunthANdakam.

Like how water that is drunk for quenching great thirst would itself create thirst due to hurrying, that singing became an instigator for the existing love towards Him, and so in thiruvezhukURRirukkai , he, with great love, surrendered to him, as in ‘nin adiyiNai paNivan varum idar agala mARRO vinaiyE [thiruvezhukURRirukkai]’ (am surrendering to your two divine feet  for the removal of hurdles that may come in the way (of reaching You);  please remove those hurdles by your mercy).

After that, since he did not get what he wanted, he with scared eyes, like how when perumAL surrendered to the ocean and when the ocean-king did not show up, as perumAL said in ‘chApAmAnaya saumithrE [SrI rAmAyaNam – yudhdha kANdam – 21.21]’ (bring the bow, Oh lakshmaNa! (I shall drain the ocean of its water)),  like saying bring the one that would work, AzhvAr went in not-so-apt ways,  he performed madal (going around town announcing about one’s love to her man), thinking that somehow we should get Him to show up even if it meant going against the true nature of either of them;

Out of that, in siRiya thirumadal, he said he would destroy emperumAn’s supremacy, destroy the neermai (staunchness, simplicity), that is, He considering His form of incarnations as Himself, which is as said in ‘thEvum thannaiyum [thiruvAimozhi – 2.7.4]’ (supremacy (which is the cause for simplicity), and his special aspect of simplicity);

He did not show up even for that; AzhvAr thought that emperumAn is thinking that there are these temples which stand for the ultimate level of neermai which are as if that is the real abode of emperumAn; and so AzhvAr said the he would destroy that neermai that is in the temples which are the desired abodes for both of them – this was in periya thirumadal.

emperumAn thought that if He does not show up even then, then the world would be considered as not having any eeSvaran  (controller),  (as AzhvAr might try to erase that if He does not show up), and so showed Himself to him like He did for prahlAdhan et al, and so made Himself, AzhvAr and the world to be truly existing (per nature).

(prathipAdhya vailakShaNyam – greatness of what is talked about in this prabandham)

Saints like sukhar and mudhal AzhvArs would be immersed in emperumAn’s parathvam (supremacy).  Those like sanakar and thirumazhisaip pirAn would be immersed in the nature of His being antharAthmA (being present in side our AthmAs); those like parASara, pArASarya (vyAsa) and nammAzhvAr, periyAzhvAr, ANdAL would be immersed in krishNa avathAram (incarnation);  those like nAradha and SrI thoNdaradippodi AzhvAr, thiruppANAzhvAr would be immersed in kOyil (SrI rangam) (It is included along with others that show his supremacy since emperumAn’s status got formed by itself, and since this abode is the root for every other abode); SrI Saunaka bhagavAn and this thirumangai AzhvAr would be immersed in archAvathAram (emperumAn in the form of deity – ultimate form of emperumAn’s quality of simplicity);

Unlike the other AzhvArs, and unlike the divine daughter of king janaka (seethai), this AzhvAr would be having intolerable delicateness (of mind) when having separation from emperumAn;  that is, when separated,  as said in ‘um adiyAr ellArOdum okka eNNi irundheer adiyEnai  [periya thirumozhi – 4.9.6]’ (You are considering me to be at the same level as your other devotees), can you consider me who cannot tolerate separation for even one moment, along with other AzhvArs who can enjoy like malaiyALar Uttu (those in the place of malayALam (kEraLA) can eat food of four days, and can also stay without food for four days), and can tolerate for some days  when separated, and along with divine daughter of king janakar who was separated from Him for ten months?

and, during the time of union with Him, as said in ‘Azhiyodum ponnAr sArngam udaiya adigaLai innAr enRu aRiyEn [periya thirumozhi – 10.10.9]’ (I do not clearly see who it is that is with divine conch and disc), due to the taste of experience of being together, this AzhvAr is not able to see clearly, and so even when He is present with His extra-ordinary aspect of identifications, AzhvAr is not sure, due to the experience;

So,  he enjoyed as emperumAn showed him the aspects of chith, achith, and eeSvaran, and as said in ‘adhanil periyavennavA [thiruvAimozhi – 10.10.10]’ (my love which is greater than chith (sentient beings), achith (insentient beings) and eeSwara (supreme lord)), not getting enough of it to match his devotion, he calls with a great desire, and then, he concludes by talking about him getting satisfied by attaining SrIvaikuNtam as said in ‘avAvaRRu veedu peRRa [thiruvAimozhi – 10.10.11]’ – in this prabandham.

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Translation: raghuram srInivAsa dhAsan

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thiruvAimozhi – 5.1.6 – puRamaRa

Published by:

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 sixth pAsuram, AzhwAr becomes pleased after emperumAn manifesting his divine beauty to make AzhwAr forget the anguish acquired by meditating upon the material realm.

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

Sixth pAsuram.  On seeing AzhwAr saying “pOra vaiththAy puRamE” and becoming anguished, emperumAn decided “we should make him forget of about his loss and redeem him” and manifests his physical beauty; on seeing that divine beauty, AzhwAr becomes pleased forgetting his own body and says “I have seen him”. emperumAn’s form mesmerized AzhwAr and made AzhwAr forget his own body.

pAsuram

puRam aRak kattik koNdu iru val vinaiyAr kumaikkum
muRai muRai Akkai pugal ozhiyak kaNdu koNdozhindhEn
niRamudai nAl thadam thOL seyya vAy seyya thAmaraik kaN
aRamuyalAzhiyangaik karu mEni ammAn thannaiyE

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

puRam – anything external
aRa – to forget
kattik koNdu – binding
iru – two types (in the form of puNya (virtues) and pApa (vices))
val – very strong
vinaiyAr – karmas
kumaikkum – the abode which is affected
muRai muRai – dhEva (celestial) etc [human, animal, plant]
Akkai – in bodies
pugal – entering in many ways
ozhiya – to eliminate
niRam – attractive form
udai – having
nAl – four types
thadam – rounded
thOL – shoulders
seyya – reddish
vAy – divine lips
seyya – reddish
thAmarai – lotus like
kaN – eyes
aRam – in the virtual act of protection
muyal – engaged in
Azhi – due to having divine chakra
am – having great beauty
kai – having divine hand
karu – blackish
mEni – having form
ammAn – the lord
kaNdu koNdu ozhindhEn – I have seen him in front of me and enjoyed to eliminate all my losses.

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

One enters in many ways into bodies such as dhEva (celestial) etc which are the abodes which are affected by very strong two types of karmas which bind one to forget about anything else; I have seen in front of me, the lord who is having attractive form having four types of rounded shoulders, reddish divine lips, reddish lotus like eyes, having greatly beautiful divine hand which is having divine chakra which is engaged in the virtual act of protecting [everyone] and blackish form, and eliminated all such losses [of going through different bodies and sufferings],

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

  • puRam aRak kattik koNdu – Having it tied in such a very complex manner that the AthmA cannot untie the binding. emperumAn himself said that the knot which is tied by him who is sarvaSakthi (omnipotent) cannot be untied by any one else in SrI bhagavath gIthA 7.14mama mAyA dhurathyayA” (my material realm is very difficult to cross over).
  • iru val vinaiyAr – will effect both types of great sins [puNya and pApa, both are considered as sins, since both of them bind us in this material realm]. vinaiyAr indicates respectful way of  saying vinai (karma) due to being tortured by it, or it can indicate the plural of vinai.
  • kumaikkum muRai muRai Akkai – By doing [more] puNya (virtue), one will acquire dhEva (celestial) form, by doing [more] pApa (vice), one will acquire animal and plant bodies, and when there is equal measure of puNya and pApa, one will acquire human form – in this manner there is no end to the sufferings here. Like a dog which will enter and exit any open door, the AthmA will enter different forms such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant) forms,  based on its karma and keep moving on.
  • pugal ozhiya – to eliminate acquiring such births. AthmA which is known by its gyAnam (knowledge) and Anandham (bliss) is the one which is going through different bodies and suffering, to go through six types of changes (birth, growth, … death) . To eliminate such sufferings.
  • kaNdu koNdu ozhindhEn – I have seen and enjoyed the apt lord; and hence eliminated the need to enter any more bodies.
  • niRamudai … – As said in SrI rAmAyaNam kishkinthA kANdam 3.14 “sarva bhUsaNa bhUshArhA:” (the shoulders which deserve to be decorated by all ornaments), having divine shoulders which are being an ornament for the ornament, in count of four and being rounded; as said in SrIvishNu purANam 5.17.21 “savilAsasmithAdhAram bibrANam mukhapankhajam” (one who is having the divine face to support the broad smile) – having the smile which maintains the freshness of the divine face, the divine eyes which are glancing in a cool manner to make one forget their losses; having the divine hand which carries the divine chakra which is more focussed in the parama dharma (supreme virtue) of protecting the devotees, and the divine cool beauty which will capture anyone even if (s)he is not captivated by that [divine hand/chakra combination], and the aptness to enjoy saying “all of these are for me” – I have seen such emperumAn. [Has AzhwAr seen that form? Yes.] This is the form that is seen in one’s own heart as explained in thaiththirIya upanishath “neelathOyadha madhyasthA” (like a lightning amidst a dark cloud). Just as previously this [material] body made me forget the divine form [of emperumAn], now, that divine form made me forget this body.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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