Monthly Archives: May 2017

thiruvAimozhi – 4.10.6 – pORRi maRROr

Published by:

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, AzhwAr was asked “If emperumAn is the supreme lord, why did he make us to be devoted towards dhEvathAntharams (other dhEvathAs)?” and he replies “This is done to not let the injunctions of SAsthram which indicates ‘all the creatures who are engaged in good/bad deeds to reap the results according to their deeds’, fail; knowing this, you all escape his deception”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “It is emperumAn’s skill which makes you not realize how he manages the material realm based on one’s karma (deeds)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. When asked “We have good clarity about bhagavAn’s supremacy when you mercifully explain the same and at other times we have great desire towards other dhEvathAs; what is the reason for this?”, AzhwAr replies “that is due to your own sins”. Also, see nanjIyar‘s introduction.

pAsuram

pORRi maRROr dheyvam pENap puRaththittu ummai innE
thERRi vaiththadhu elleerum vIdu peRRAl ulagillai enRE
sERRil sennel kamalam Ongu thirukkurugUr adhanuL
ARRa vallavan mAyam kaNdIr adhaRindhaRindhOduminE

Listen

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

maRRu Or – another
dheyvam – dhEvathA
pORRi – praise
pENa – to serve/support
puRaththittu – keeping away (from him)
ummai – you all (who are attached to those dhEvathAs)
innE – in this manner (like I am faithful towards emperumAn, you are faithful towards those dhEvathAs)
thERRi vaiththadhu – made you remain faithful (in those dhEvathAs)
elleerum – everyone
vIdu peRRAl – if attained mOksham (liberation) of serving bhagavAn
ulagu – the injunctions/order of the world (where it is said that “emperumAn will conduct the world based on the individual’s karma giving them the apt results)
illai – will be lost
enRE – will remain like that;

(the reason for this)
sERRil – in marshes
sennel – fresh paddy
kamalam – lotus
Ongu – grow nicely
thirukkurugUr adhanuL – residing in AzhwArthirunagari
ARRavallavan – the one being greatly capable and making others enjoy the results of their deeds, his
mAyam kaNdIr – being related to prakruthi (material realm) which is said as “mAyA” (which is part of his sport and is difficult to cross over);
adhu – that
aRindhu aRindhu – having knowledge about it (the process of prapaththi (surrender) which helps cross over the material realm)
Odumin – try to cross over (that material realm)

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

The reason for keeping you all away from him to praise and serve another dhEvathA in this manner and made you remain faithful towards them is, if everyone attained mOksham (liberation) of serving bhagavAn, the injunctions/order of the world will be lost. The reason for this is – emperumAn who is residing in AzhwArthirunagari where fresh paddy and lotus flowers grow nicely in marshes, who is greatly capable and making others enjoy the results of their deeds – such emperumAn’s relation with prakruthi (material realm) which is said as “mAyA” ; having knowledge about it, try to cross over the material realm.

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

  • pORRi – Whatever I am doing towards bhagavAn, you are doing the same towards other dhEvathAs; there is no fault in your side; it is just that your object of worship is unsuitable [to be worshipped].
  • maRROr dheyvam – As said in SrI bhagavath gIthA 9.23 “yE pi anya dhEvathA bhakthA:” (even those who worship other dhEvathAs, are worshipping me but in a wrong way).
  • pENa – Since they do not have any specific greatness, it is your responsibility to bring about some glories for them.
  • puRaththittu – Keeping away from emperumAn himself.
  • ummai innE thERRi vaiththadhu – The way he managed to keep you with clear knowledge [in whatever you were doing].  As I remain free and fearless for the future disasters as said in thaiththirIya upanishath “nabibhethi kuthaSchana” (He will not fear anywhere), he made you surrender unto other dhEvathAs who are like boats with holes and cracks [which cannot even save themselves] and remain faithful and attached towards them.
  • elleerum … – If the whole residents of the material realm become liberated, SAsthram which is meant for leelA (sport) will become useless. The world has people who engage in virtuous deeds and people who engage in sinful deeds; when those who performed pious and sinful deeds reap the results of their deeds, the injunctions/order of SAsthram as said in “puNya:puNyEkarmaNA – pApa:pApEna” (those who engage in pious deeds become pious and those who engage in sinful deeds become sinful), will become nullified. [Citing a pramANam where the word “lOka” indicates SAsthram] In bhagavath gIthA 15.14 “athOsmi lOkE vEdhEchaprathitha: purushOththama:” (I am famously known in Sruthi [vEdha] and smruthi [lOka] as purushOththama), lOka is explained as pramANam (smruthi) [and not world or the residents of the world]. Similarly here too lOka indicates SAsthram.
  • sERRil … – The objects of this sacred town are competent to each other [in their glories]. As explained in periyAzhwAr thirumozhi 4.8 “uram peRRa malark kamalam” (The distinct lotus flower) etc, every object will touch each other and grow together.
  • ARRa vallavan – emperumAn who is capable of making those who engaged in virtuous deeds and sinful deeds to enjoy the results of those deeds respectively.
  • mAyam kaNdIr – You see how he is deceiving and keeping the ones whom he does not want to accept, away from in this prakruthi (material realm) as said in SrI bhagavath gIthA 7.14mama mAyA dhurathyayA” (my material realm is very difficult to cross over).
  • adhu aRindhu – Knowing that it is his mAyA (amazing ability).
  • aRindhu OduminE – As said in SrI bhagavath gIthA 7.14mAmEvaya prapadhyanthE mAyAm EthAm tharanthi thE” (Those who surrender unto me, cross over this material realm), he himself mercifully explained the path of surrender to cross over; knowing that path/means, try to escape from this material realm by surrendering unto him. This material realm being a creation of him, instead of trying to win over him by keeping away from him, try to hold on to his divine feet and escape from here.

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 – 4.10.5 – ilingaththitta

Published by:

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram, AzhwAr says “All of you who are faithful to linga purANam, and your dhEvathAs are pervaded by nArAyaNa; this being the case, all of you surrender unto him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, rejecting bAhya (those who reject vEdham) and kudhrushtis (those who misinterpret vEdham0, AzhwAr says “emperumAn who resides in thirunagari is superior to all”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. AzhwAr rejects those who bring kudhrushti smruthis (the texts which misinterpret vEdham) such as linga purANam and bAhya smruthis (the texts which reject vEdham) as authentic texts.

pAsuram

ilingaththitta purANaththIrum samaNarum sAkkiyarum
valindhu vAdhu seyvIrgaLum maRRu num dheyvamum Agi ninRAn
malindhu sen nel kavari vIsum thirukkurugUr adhanuL
polindhu ninRa pirAn kaNdIr onRum poy illai pORRuminE

Listen

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

ilingaththu itta – that which highlights worship of lingam
purANaththIrum – you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams
samaNarum – jainas (who are faithful to texts which are outside vEdham)
sAkkiyarum – baudhdhas
valindhu – through dry arguments
vAdhu seyvIrgaLum – you vaiSEshikas, who are debating
maRRum – further
num – those you have considered as goal
dheyvamum – the different dhEvathAs
Agi – promoting them to be at his (emperumAn‘s) disposal
ninRAn – stood
sen nel – fresh paddy
malindhu – abundantly available
kavari vIsum – due to the rich crops, swaying like a chAmara (a fan made with fur)
thirukkurugUr – in thirunagari
polindhu ninRa – standing with completeness (where his qualities of parathvam (supremacy) and Seelam (simplicity), saulabhyam (easy approachability) etc shine well)
pirAn kaNdIr – see the sarvESvaran himself;

(do not doubt if the quality of supremacy will shine in archAvathAram, as said in “thAmarchayEth” etc, in this principle)
onRum – any
poy illai – no falsity
pORRumin – (thus, giving up your bAhya and kudhrushti aspects) and praise him

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

Oh you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams! Oh jainas! Oh baudhdhas! Oh you vaiSEshikas, who are debating through dry arguments! emperumAn is promoting those different dhEvathAs, you have considered as goal, to be at his (emperumAn‘s) disposal and standing in thirunagari where fresh paddy is available abundantly and the crops are appearing to be swaying like a chAmara (a fan made with fur) with completeness, is sarvESvaran himself; there is no falsity in this principle and thus you all praise him.

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

  • ilingaththitta purANaththIrum – This is the difference between sAthvika purANam and rAjasa/thAmasa purANam [that is, sAthvika purANams speaks the truth of vishNu’s supremacy as it is; other purANams exaggerate the greatness of a particular dhEvathA]. The crux of the purANam can be observed right at the beginning of the purANam; [in SrIvishNu purANam] as a general question is posed as in “yanmayam jagath brahman” (Oh best among brAhmaNas! who is pervading this universe as antharAthmA? From where did these universe appear? In where did they become subdued during deluge? and so on) and the answer is given specifically and naturally as in “vishNOs sakASAth udhbhUtham” (Everything appeared from vishNu, everything goes back to vishNu, that vishNu is the one who bestows birth and death; and he is the antharyAmi of everything); unlike this, in the rAjasa/thAmasa purANams, both the speaker and the listener being filled with thamO guNam, this purANam was written specifically to glorify lingam. This purANam is like the praising of a poet who obliges when requested to praise “a dirty eyed person to be a lotus eyed person” and when requested to sing “an buffalo as an elephant”; they are praised falsely just for the sake of praising without them having any such greatness; these praise would neither bring glory to the entity which lacks glorification nor will it reduce the glory of the truly glorious entity.
  • samaNarum – Arhatha (jaina)
  • sAkkiyarum – baudhdha
  • maRRum valindhu vAdhu seyvIrgaLum – Those remaining bAhyas (those who reject vEdham), who try to establish their principles using dry/vague arguments instead of arguments based on the top most pramANams (authentic texts). As said in manu dharma SAsthram “yA vEdha bAhyAs smruthaya:” (Those texts which are outside vEdham and those texts which misinterpret vEdham – they are useless for this life and the after life; they are filled with ignorance); ignorance is part of everything [outside vEdha SAsthram]; that is why bAhyas and kudhrushtis are treated at par.
  • num dheyvamum Agi ninRAn – He is the AthmA of both you all and the dhEvathAs you worship. When you glorify them, you should do that recognizing bhagavAn’s supremacy. This is because, their nature, existence etc are at his full disposal. Now, in every sect, they will glorify their own leader/prime as “sarvagya” (omniscient), “Isvara” (lord) etc. . When it is said “their nature, existence etc are at his full disposal”, is this based on our own philosophy or their philosophy? it is neither one’s philosophy – but it is said based on pramANam (authentic sacred texts). When some one observed superhuman attributes in a dhEvathA (rudhra destroying the three towns) and was asked “what is the reason for his super human abilities?”, it was said in mahAbhAratham karNa parvam “vishNurAthmA bhagavathO bhavasya” (vishNu is the antharyAmi of rudhra who is very radiant and worshippable); In atharva Siras, as rudhra started explaining his own supremacy like sarvESvaran would do, he was asked “how are you saying this?” and he said in atharva SikhA “sa: antharAthantharamprAviSath” (I am speaking like this because paramAthmA is inside me); prahlAdhAzhwAn said “maththassarvam aham sarvam” (Everything comes from me; everything rests back in me; I am everything); only when prahlAdha has supremacy, these dhEvathAs would also have that [obviously, prahlAdhAzhwAn is a devoted servitor of SrIman nArAyaNa].
  • malindhu … – Such sarvESvaran who is the antharAthmA of all, arrived and presented himself in AzhwArthirunagari to eliminate the question of “he is not present here”. Only due to his arrival here, without any differentiation between chEthana (sentient) and achEthana (insentient), everyone/everything could serve him as performed by iLaiyaperumAL (lakshmaNa) as sumithra said in SrI rAmAyaNam 40.5 “you were given birth to serve SrI rAma in the forest” [here both humans as well as the crops are said to be serving emperumAn – that is what is said by chEthana and achEthana]. When the fresh paddy crops sway, it appears as if they are performing the fanning kainkaryam to emperumAn.
  • polindhu ninRa pirAn kaNdIr – When he descends in to samsAram giving up paramapadham, instead of suffering like them, his glories based on his svarUpam (true nature), rUpam (form), guNam (qualities) and vibhavam (activities) shine greatly. Whatever praises done by anyone, his glories are beyond those praises.
  • onRum poy illai – As all the praises done for other dhEvathAs will remain false, there is no falsity in the praises done for emperumAn. As the other dhEvathAs don’t have any natural greatness, there is no truth in the praises done towards them; and as there is no limit to the greatness of emperumAn, there is no room for falsity in his case.
  • pORRuminE – It is my great mercy towards you which makes me request you to praise him while you don’t desire for this; such mercy should fructify; instead of saying “it will happen over time” just try to surrender unto him immediately.

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