Monthly Archives: June 2017

thirunedunthANdakam – 3

Published by:

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

Full Series

<< previous – 2 – pAr uruvil

Introduction

In the first pAsuram – AzhvAr was astonished about the series of help of emperumAn to him, starting from removal of vishayAnthara prAvaNyam (interest in other things of material world) through giving him the destiny (divine feet) which is the gain for true nature of AthmA,  and He showed him all this while considering it as an honour for Himself;

(Why the astonishment of AzhvAr when emperumAn is doing these for His own benefit?) – If AzhvAr requests for it and emperumAn performs help on that request, then that would be understandable/valid; but while I am averse/turned away from Him, He Himself is eagerly performing such help, so it is astonishing).

In the second pAsuram – AzhvAr said that emperumAn cut his subservience towards others.  Mistaking due to the misunderstanding that the three deities are equivalent would be subservience to others, isn’t it?

In this pAsuram –  As said as ‘maNi uruvil bUtham aindhAy [thirunedunthANdakam – 1]’,  and ‘mugil uruvam [thirunedunthANdakam – 2]’, that which is illuminating the svarUpam (for (parama) Athma vasthu (entity)),  and for the qualities present in such vasthu (entity), and which is of unsurpassed enjoyment, and which is having the colour like that of rainy clouds – the way in which emperumAn helped by showing such divine body/form of His, to those having even a tiny affection, based on their taste, even by affecting His stature/original form (azhiya mARi), and the way in which emperumAn showed him due to His voluntary kindness His natural body/form – AzhvAr, seeing these as He showed them, says who would be able to see this like he did.

(Why enjoy His divine body instead of focusing on working for emperumAn’s excellence (athisayam) as dictated by subservience?)

Like how a virtuous woman would be focused on being in unison with her husband, if one gets subservience, and also get the state of not yielding  to others (ananyArhathai), then he would just be involved in enjoyment of Him isn’t it? His qualities are such that one would enjoy them more than His svarUpam; but one would enjoy His form more than both His svarUpam and His qualities – such is the enjoyability of His body/form, isn’t it?

By this pAsuram, AzhvAr is enjoying that form/body/beauty.

thiruvadivil karunedumAl sEyan enRum
  thirEthaikkaN vaLaiyuruvAyth thigazhndhAnenRum
peruvadivil kadal amudham koNda kAlam
   perumAnaik karuneela vaNNan thannai
oruvadivaththOruruvenRu uNaralAgA(dhu)
   Uzhi thORuzhi ninREththal allAl
karuvadiviR chenkaNNa vaNNan thannaik
  katturaiyE yAroruvar kANkiRpArE                         3

Word by word meaning

karu neela vaNNan thannaiOne naturally having blue colour among the colours,
perumAnaithat is sarvESvaran,
thiruvadivilin the matter of his divine body,
karunedumAl(like rainy clouds) emperumAn naturally having black colour, having a lot of love towards devotees,
sEyan enRumthat He is having reddish colour
thirEthaikkaNin the thrEthA yugam;
peru vadivil kadal amudham koNda kAlamin the krutha yugam when having many forms, and took nectar from the divine milky ocean
vaLai uruvAyth thigazhndhAn enRumHe was having white colour like a conch;
Uzhi thORu Uzhi ninRu EththalallAlother than being in each kalpam and praise Him (like this),
uNaral AgAdhuIt is not possible to know (Him)
oru vadivaththu Or uru enRuas having one specific form of divine body, or as having one type of colour;
katturaiyEother than (everyone) be (only) talking about
karu vadivil sem kaNNa vaNNan thannaithat emperumAn having bluish divine body, and reddish divine eyes,
yAr oruvar kANkiRpArEwho can see Him (like I did as He showed to me)?

vyAkyAnam

thiruvadivil –  In the matter of divine form/body.

Like how in the first pAsuram it was about (His help in) SEshathvam (subservience), and in the second pAsuram it was about anyaSEshathva nivruththi (removal of subservience to others), now in this pAsuram it is about His (His help about) divine form, you see! says AzhvAr.

thiru vadivu – Distinguished form. periya pirAttiyAr’s form (form enjoyed by Her).

When it could have been said as (just) vadivu, saying thiru vadivu is – Like said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (will not leave you even a fraction of a moment), the form is such that pirAtti’s state is like (a thirsty one saying) ‘water! water!’, it is such difficult to attain and get Him in such form, and it is such status He lowered Himself from, and showed it to the world – it is for this, that AzhvAr is saying thiru’ vadivu.

Now it talks about how emperumAn helped by giving such divine from.

karu nedu mAl – Having the form of colour like black rainy cloud (karu), having the great glory that is beyond both the worlds (nedu). By this – One who is having distinguished divine body, not needing/expecting from anyone else (having everything by Himself) (mAl), and superior to everything, is the one, you see, become like these (as shown by phrases that follow)! – says AzhvAr.

Or, by mAl – with maddening love, He is of deep (nedu) love. By this, the One who is of greatness as aforementioned, is lowering/changing himself and showing himself due to His being of deep love (vyAmOghatha).

karu -> kALa, in samskrutham, both meaning black. kALa mEgham -> black cloud.

sEyan enRum thirEthaikkaN – When considering thrEthA yugam, He would be having reddish (sEy) form. People of that time were having more quality of rajas (action/anger), so their interest would be in red colour only isn’t it? (rajas is represented as red). Based on that interest of those people, He would present himself to them in reddish colour.

rajas (anger/active) is reddish, sathvam (tranquillity) is whitish, and thamas (ignorance/laziness) is blackish.

For prakruthi (material realm) specific properties are these three qualities as said in ‘lOhitha Sukla krishNAm [SvEthasvathara Upanishadh – 4.5]’ (red, white, and black) (samsAri (worldly person) with the mind of enjoyment follows the woman that is prakruthi having red (rajas), white (sathvam), black (thamas) colours (qualities) and which can create various things equal to it; the other one that is muktha jeevan (liberated), even though enjoys the woman that is prakruthi for some period, then hates it and leaves her [gets liberated]. This prakruthi and these beings are eternal (meaning is taken from pramANath thirattu (collection of authoritative references) given along with vyAkyAnam).

Reason for talking about red first is – to show that it is in the order of word of Sruthi in ‘lOhitha Sukla krushNam’.

While it is for the subservient to set himself for the happiness of the lord, it is the lord who is changing Himself against His superiority according to the taste of His subjects.

(This can be seen in), As said in ‘thamar ugandhadhu evvuruvam [mudhal thiruvanthAdhi – 44]’ (whatever form the devotees enjoy), the ‘enRum enRum ((praise him) as, as) seen in multiple lines of this pAsuram is to be read with ‘Uzhi thORu Uzhi ninRu EththalallAl’ (other than praising him in each such yugam).

peruvadivil kadal amudham koNda kAlam – When considering krutha yugam;  not saying (explicitly) krutha yugam in the pAsuram, like saying ‘thirEthaik kaN(in previous line) , but saying about it as ‘kadal amudham koNda kAlam (time when He churned milky ocean)Saying thirEthaik kaN’ appears as barren time for AzhvAr (As SrI rAman with anger bridged on the ocean just for killing the asura and so AzhvAr is not considering that as great, whereas here He with kindness churned the ocean (and gave nectar)), and so AzhvAr is talking about the specifics of emperumAn’s glory of krutha yugam since the activities of emperumAn of this time is loved by AzhvAr;

This is similar to how those (in SrIrangam) having love towards periya thirunAL (panguni uththram day when perumAL and pirAttiyAr grace together once a year) would say ‘I will do it (some activity) after periya thirunAL’ instead of saying based on the month, as, ‘I will do after the month of panguni’, thus basing it on the activity of emperumAn. (In the same way AzhvAr is talking about the time of churning of milky ocean).

But, is it not enough to say ‘kadal amudham koNda kAlam’ why say ‘peru vadivil kadal amudham koNda kAlam’? (huge form)

kSheerAbdhi (milky ocean) is big such that it covers fourteen hundred thousand miles (14 lakh miles (kAdham -> around a mile); 

Isn’t He reclining in that ocean as said in ‘thALum thOLum mudigaLum samanilAdha pala parappi [thiruvAimozhi – 8.10.8]’, such that the whole area of the ocean swells and splashes.

With that form itself as He gets up and churns, it would look like an ocean churning an ocean, so AzhvAr is divining so (as peru vadivil (huge form));

Ocean is such that it relieves our burdens, and it is boundless; likewise, (emperumAn’s form) also relieves our burden, is boundless, and enjoyable.

Or, as peru vadivu – by the form that cannot be measured; for the manthara mountain not to drown He took the form of kUrmam (tortoise), and to control the turbulence above, the form of bruhathrUpi (brahma rUpi (as said in ’uparyAkrAnthavAn Sailam bruhadhrUpENa kESava: [SrIvishNu purANam – 1.9.90]’) (kESavan)), thus being in a form among the dhEvas and in a form among asuras, and pulling / churning amidst them, and being as strength for vAsuki the snake (used as rope for churning), and as said in ‘yanna dhrushtam surAsurai:’, thus permeating everywhere whether mountain, dhEvas, asuras, and gave strength – thus taking many forms in these ways.

kadal amudham koNda kAlam – All the dhEvas without anyone missing, who due to the curse of dhurvAsa muni became losers of wealth, losing nectar and becoming poor, and so as said in ‘SaraNam thvAmanuprApthA: samasthA dhEvathAgaNA:’ – surrendered, and the way He churned the ocean and gave nectar to them.

koNda -> having (as against ‘gave’ the nectar))-  He was thinking that it is his gain/blessing to give them nectar.

kadal amudham koNda kAlam – The time when He created nectar for the dhEvas, for Himself, and for me (AzhvAr).

dhEvas got the goods of nectar and went away; He took the nectar that is periya pirAttiyAr (who came from the ocean and settled on His divine chest);  These two, as said in ‘viNNavar amudhuNa amudhil varum peN amudhuNda [periya thirumozhi – 6.1.2](dhEvas got the nectar, emperumAn got the nectar that is thAyAr) are not enjoyment  for AzhvAr. It is as said in ‘nAl thOL amudhu [thiruvAimozhi – 6.10.9] (emperumAn the divine nectar), with his hands arms and divine conch, the One who churned the ocean is the One that is the enjoyment for him (AzhvAr).

dhEvas got what they loved; He also got His love; I also got what I love (says AzhvAr).

As said in ‘paSyathAm SarvadhEvAnAm yayau vakSa:sthalam harE:’, as all dhEvas where witnessing it, stepping her feet on His divine flower of navel, climbed into His divine chest. Why climb so without giving importance to those witnessing? It is only when One gets Her love would She be able to shower love on others.

Or, thinking – only due to His grace I would be able show my grace, and looked at His face (for His grace/approval).

(aithihyam) ­- (nan)jeeyar asked (parASara) bhattar, ‘Is it appropriate for womanhood to climb on His chest when so many dhEvathAs are present watching?’;  bhattar divined his reply, ‘While being with husband, is it required to be shy in front of those who are doing personal services to them?’.

Even though all the dhEvathAs were thinking that they were all powerful as ‘eeSvarOham’ , the true nature of subservience is to serve towards the togetherness of emperumAn and pirAtti.

amudham koNda kAlam – Oh what a wonderful time it was! – says AzhvAr.

{similar to ‘madhi niRaindha nannALAl [thiruppAvai – 1]’}.

Not only showing Himself to ananya prayOjanar (devotees not expecting anything else), even for prayOjanAntharaparar (those seeking some other thing from Him) it is a time of good life as he was available for them too.

Time when His supremacy, simplicity, and enjoyability shined!  Since all the deities came and surrendered, supremacy shined;   since not enforcing His supremacy against the prayOjanAntharaparar who are arrogant and think ‘eeSvarOham’ (I am the controller/supreme), and as He performs what is required to help them, His simplicity is highlighted; due to the togetherness of Him and pirAtti enjoyability shined.

(at the time when He incarnated and churned the ocean..)

vaLai uruvAyth thigazhndhAn enRum – (.. He was white in colour)Since the ones in krutha yugam are high in sathva guNam (tranquillity), it is white that they are joyous about. So as per their taste, He was in the form having white colour. vaLai uruvAy – in the colour of conch. (uru -> colour, as a facet of beauty). It is said too, ‘SaSi varNam chathur bhujam’.

If asking what the authoritative reference is for the time of churning ocean was krutha yugam;- Since it is said as He was ‘SvEtha varNan’ (white in colour), – it shows that it is krutha yugam. The great one (thirumazhisai AzhvAr) divined ‘pAlineermai – niRaindha kAlam nAngumAy [thiruchchandha viruththam – 44]’ (among the four yugams, He having simplicity like milk (white)), showing as four colours for the four yugams.

thigazhndhAn enRum – Lowering His state and showing to them, instead of them becoming bright/satiated, He becomes bright/satiated; since He shows/attends even by lowering His state, His simplicity is obviously highlighted.

perumAnai – (supreme / lord); Not having any count of the forms He takes in these ways for devotees. If yugams are four, would His forms also be just four? Since there is no count for each of the yugams (since they repeat), obviously His forms also would be countless.

Since those in dhvApara yugam people were with the mix of rajas and thamas, He was having the form having colour as per their taste thus not having just red or blue (respectively) – since this is not said explicitly in the pAsuram, this word includes that form/colour as well (bluish black). It is said too as ‘pAsiyin pasum puRam pOlum neermai  [thiruchchandha viruththam – 44]’ (~like the outside blackish colour of moss outside, He being with simplicity).

karu neela vaNNan thannai – In the time of kali, since people shun him and are not having any taste about the colour of his form – He would be having his natural form (of colour) (bluish black). From ‘kalau jagathpathim [SrIvishNu purANam]– etc., (parASara muni saying to maithrEya – people of kali yugam would not worship vishNu the supreme) – “Oh maithrEya! See the trouble emperumAn went through! You are the only one who is not affected by this period! (since parASara in dhvApara yugam can see the future kali yugam, he is talking as ‘this period’)”

karumai – is the name for black; it is also the general name for colours; when it comes to His colour it would be black.

oru vadivaththu Or uru enRu uNaral AgA – Not just lowers himself in colour, but also lowers himself in his form; since in this way for the devotees he lowers himself in his form and colour, it is not possible for anyone to measure it and say that such and such is His form, such and such is His colour; as said in ‘sura nara thiraSchAm [varadharAja sthavam – 17]’, (when incarnating as dhEva, human, or animal, He hid His original nature and took respective characteristics of those births), (Or,  sura nara thiraSchAm [SrIvishNu purANam] (even though you are of no birth and do not go through any change, you are incarnating with the characteristics of dhEvas, human, and animals, for your leelai (play/enjoyment)), since He comes and incarnates in different types of births, He lowered His original form too; 

The adolescent age as said in ‘yuvAkumAra:’  (emperumAn is of such young age), and His colour of dark clouds would be His natural state  – could we not limit/determine His form and colour in this way? Since we also see Him as being a son (growing to different ages), it is not possible to determine the limit of Him based on age.  And, it is not possible to determine the limit of colour since He takes upon the colour based on the taste of devotees.

But what is wrong in determining/limiting by saying, how He is in SrivaikuNtam is the natural colour and form, and the colour and form in these incarnations as incidental (temporary)? When looking at the forms and colours that He took for the devotees, the one in SrivaikuNtam would look incidental/temporary, and the ones He took up for His incarnations are the ones that would be well set for Him (as actual nature); It is ‘ichchAgruheetha’ (He does that out of love for those forms/colours (due to the interest in such forms/colours by devotees), isn’t it?

uNaral AgA – Not only one cannot talk about it with words/songs; it cannot even be thought by the mind (about His many forms/colours).

Uzhi thORu Uzhi ninRu Eththal allAl – (other than praising Him in each eon);  we can only do this – says AzhvAr. If we see His ways of many forms and many colours, other than praising Him till there is time (eternal), it is not possible to determine/limit them.

karu vadivil sem kaNNa vaNNan thannai – (AzhvAr) divines about the form emperumAn showed to him. Only if there is any interest towards Him would He show as per his interest in any specific form or colour.  Since he is not interested in emperumAn and interested in material affairs, He showed, based on His own interest, He showed me His natural form; He showed Himself of dark cloud-like colour and as its accompaniment, the divine (red) eyes – the ones which shower the nectar that is the love (represented as red) which  is inside His mind; (like the love (rain) that is inside rainy clouds);  these too define his superiority similar to His being the husband of periya pirAttiyAr.

katturaiyE yAr oruvar kANkiRpArE – by voluntary blessing of emperumAn I saw Him and talked to Him – is it possible for anyone else to see and talk to Him? (katturaiyE – who can say? Or, they can only talk based on imagination).

Is there anyone who can see Him like I saw Him? Is there anyone who can talk to Him like I talked to Him?

Or, katturaiyE – everyone can only stay far and talk about it; is there anyone who can see Him?

(Aren’t there vEdhams, and AzhvArs who have done that?)

vEdhams too talked about the form of emperumAn as ‘neelathOyadhamadhyasthA’ (nArAyaNan is like the dark rainy cloud with lightning in the middle), thus seeing Him from afar and said approximately so, and went away.

Even those (other AzhvArs) who said ‘neelamuNda min anna mEnip perumAn [thiruviruththam – 29]’ (emperumAn of form like black clouds with lightning) – did they see Him in the way I saw Him? They saw Him only by their innate indifference (to worldly matters), and innate love (towards Him);  Is there any equal to the ways in which I, who is having innate indifference to emperumAn and love towards material matters, saw Him, in compromising ways? Since such is the case, has the vEdham or have the AzhvArs seen the scene that I saw?

Ar oruvar kANkiRpArE – who can see by their own accord? Like the worshippers (sAdhakar (rishis)), did I see Him by my own efforts? Like the prapannas (Arththa prapannas (those who wish to be liberated immediately and reach SrIvaikuNtam), did I see Him by being fearful of this material world? I saw while I was roaming around with interest in worldly aspects, isn’t it? (so I am the main one eligible for paragatha sveekAram (emperumAn voluntarily pursuing me)).

– – – – –

Translation by raghuram SrInivAsa 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 – 5.3.4 – Uravar kavvai

Published by:

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

Full series >> Fifth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, when parAnguSa nAyaki‘s friend asks her “What are you planning to do to this cruel emperumAn who is not coming even after you are suffering in separation?”, parAnguSa nAyaki censures her friend saying “How can you say that he who nurtured great attachment in me towards him, is cruel?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. parAnguSa nAyaki said “en seyyum Uravar kavvai“; her friend says – even if the people are hurling accusations, at least if he shows up, we can tolerate their accusations; this being the case, he is a cruel person; she is thinking to stop parAnguSa nAyaki somehow and says “he is merciless”; parAnguSa nAyaki  says “Alas! How can you say this? What bad did he do to us?”; her friend says “See, he has not showed up even in this dire situation when the people are blaming you”; parAnguSa nAyaki says “though he has not come now, he has made me to not focus on anyone else even when he is not present in front of me! Is this bad? [No, it is good]”.

pAsuram

Uravar kavvai eru vittu annai sol nIr paduththu
Ira nel viththi muLaiththa nenjap perum seyyuL
pEramar kAdhal kadal puraiya viLaiviththa
kAramar mEni nam kaNNan thOzhi kadiyanE?

Listen

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

UrAvar – people
kavvai – accusations
eru – manure
ittu – using
annai – mother’s
sol – constant advise
nIr – water
paduththu – using
Iram – desire
nel – paddy seeds
viththi – sowing
muLaiththa – sprout
nenjam – heart
perum – big
sey uL – in the fertile field
pEr – huge
amar – having noisy accusations of people
kAdhal – devotion
kadal puraiya – abundant like ocean
viLaiviththa – made to occur
kAr – cloud like nature
amar – having
mEni – having divine form
nam – our obedient
kaNNan – krishNa
thOzhi – Oh friend (who praised his qualities before and engaged me in him)!
kadiyanE – (now, to be blamed) has he become cruel?

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

Our obedient krishNa, who is having cloud like divine form, used the accusations of people as manure and mother’s constant advise as water, sowed the paddy seeds of desire and let it sprout in the fertile field of my big heart and made (abundant ocean like) devotion to occur in there amidst huge noisy accusations of people. Oh friend! has such emperumAn become cruel?

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

  • Uravar … – Did you do all of these [emperumAn‘s actions which are described in “Uravar … viLaiviththa“]? As soon as inimical aspects were removed, people started blaming me. [Example] SrI rAmAyaNam AraNya kANdam “vibhIshaNasthu dharmAthmA” (sUrpaNakA says – vibhIshaNa is a noble/righteous soul) – they said that even before he left lankA [i.e. he only started thinking about giving up the relatives]; he is not having the nature of those belonging to that clan and has some differences; that distinction is highlighted by the word “dharmAthmA“. [Is saying dharmAthmA, an accusation?] As generally “maRakkudi aRam seyyak kedum” (in an evil society, being good is condemned); same SlOkam “nathu rAkshasa chEstitha:” (He does carry out demoniac activities) – he only has demoniac birth [beyond that, there is no such demoniac qualities/activities]. emperumAn used the accusations of people as manure. Had they not blamed her, she would have withdrawn from him; even when she was trying to forget him, the people kept reminding her about him.
  • annai … – The mother too, previously was thinking “she is a [little] daughter”, and only after hearing the accusations of the people, she came to know about it. Mother’s words – advise for her well-being. Using that as the water. Manure is done once [or twice], but the crop needs to be watered daily; people may hurl accusations once and stop, but the mother would be present inside the home always and be giving advise.
  • Ira nel … – Sowing the seeds of attachment. Her attachment is such that, even whatever she knows, it is about emperumAn only; she does not know anything other than emperumAn right from her childhood as said in thiruviruththam 60 “mulaiyO muzhu muRRum pOndhila .. perumAn malaiyO ivaL thiruvEnkatam enRu kaRkinRa vAsagam ivaL paramE” (Right from the age when her bosoms were not well developed [i.e., in her childhood itself], she was only talking about thiruvEnkatam). She did not have to develop detachment towards other aspects after initially having attachment towards them. emperumAn is the mUlasukrutham (original virtue) which bestowed her the knowledge about him.
  • muLaiththa – Even after applying manure and watering the crop, he needs to create, when it is time to sprout and acquire the strength to come out [i.e., though the raw materials may exist, only by his sanction, subsequent transformation happens]; [a proof for the aforementioned statement] SrIvishNu purANam 1.9.125 “SarIrArOgyam aiSvaryam …” (indhra to SrI mahAlakshmi – body, health, wealth etc occur are difficult to attain without your merciful glance) – the tools for enjoyment is first explained followed by separately highlighting the enjoyment that is derived and it is explained that his mercy is required for both. emperumAn‘s mercy is required to ensure that the result of one’s virtue is not enjoyed by another, just as a weak entity is overcome by a stronger entity.
  • nenjap perum sey uL – By impacting her heart with repeated samSlEsham (togetherness) and viSlEsham (separation), he expanded her heart to be like nithya vibhUthi (the vast spiritual realm, SrIvaikuNtam). In the field of heart. Adding the accusations of people as manure, having the mother’s constant advise as water, sowing the paddy seeds as desire, all of which were nurtured in the vast field of heart.
  • pEr amar … – It has grown in to huge love which cannot be shaken by the accusations of the people and the advise of the mother. Here “kadal puraiya” (abundant as ocean) is explained further in thiruvAimozhi 7.3.6 “kadalin migap peridhAl” (greater than ocean) and in thiruvAimozhi 10.10.10 “adhanil periya en avA” (my love which is greater than emperumAn) – it grew to consume ISvara himself; thus, it was AzhwAr‘s loving devotion which was nurtured by emperumAn starting from thiruviruththam 1 “poynninRa gyAnam” and ending with thiruvAimozhi 10.10.10. parama bhakthi [the third and final state in para bhakthi, para gyAnam and parama bhakthi] occurs just at the exact previous moment before the commencement of kainkaryam [in paramapadham (spiritual realm)]; while entering paramapadham, he must have parama bhakthi, and while entering there, he cannot be any different from those who are already present there [with parama bhakthi]. It is the same devotion which was bestowed by him first in thiruvAimozhi 1.1.1 “mayarvaRa madhi nalam” (unblemished knowledge and devotion), which is nurtured to this state. The huge love. The love which matches the dharmi (entity – AthmA). Another explanation – the love which can cause very noisy situation. It has caused people of the town to accuse and fight with her. amar – battle. periya thirumadal “kAmavEL mannum silaivAy malarvALi kOththeygiRa kAdhal” (the cupid is aiming with his flower arrow/bow). What is the difference between Iram (attachment) and kAdhal (love)? They are all different stages of love as said in SrI bhagavath gIthA 2.62sangAth sanjAyathE kAma:” (attachment leads to love); when looking at one stage, the other stage identifies the object as a different one.
  • kAr amar mEni – Though one may apply manure and also water the crop, unless there is rain water, the crop will not become cool; emperumAn poured down with his form. Invigorating form like a pregnant cloud.
  • nam kaNNan – She is not of the nature who just gets captivated by the pleasing form, but will look for mercy inside the heart. It is well known that “krishNa is a servitor for women”. krishNa who gave his form and himself to us.
  • thOzhi – Who are you talking like? What will he do after you, who first connected me with him, are unable to withdraw me from him as I have developed such deep attachment with him? Do you do both! You are the one who united him with me saying “he is merciful” and you are the one who is trying to take me away from him saying “he is merciless”! Has he who was identified by you as merciful, become merciless now?

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

mudhal thiruvandhAdhi – 8 – mayanga valampuri

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr was asked “does this mean that everyone will become bewildered and not know about emperumAn?” AzhwAr responds saying “the bewilderment is in general matters. In the case of his followers, even if he has to tell a lie, emperumAn will do it to carry out their tasks and show his affection for his followers”

Let us enjoy the pAsuram.

mayanga valampuri vAy vaiththu vAnathhu
Iyangum eri kadhirOn thannai muyangu amaruL
thErAzhiyAl maRaiththadhu en nI thirumAlE
pOrAzhik kaiyAl porudhu

Word by Word Meaning

thirumAlE – consort of thiru [mahAlakshmi]
nI – you (who are a sathya sankalpan, one who fulfils what he says)
muyangu amaruL – in the mahAbhAratha battlefield which is full (of armies)
pOr Azhi kaiyAl – with the sudharSana chakra (disc) in your hand for engaging in battle
porudhu – fighting (with bhIshma)
mayanga – making people (both friendly and inimical) bewildered/perplexed
valampuri – SrI pAnchajanyam (conch)
vAy vaiththu – keeping it in your divine mouth [to blow]
vAnaththu iyangum – the one who is journeying in the skies
eri kadhiroN thannai – sun who is emitting his rays
thErAzhiyAl – with the wheel of the chariot [here it refers to his sudharSana]
maRaiththadhu – hiding it
en – for what purpose

vyAkhyAnam

mayanga valampuri vAy vaiththu – emperumAn projected arjuna merely as the motive for the battle. When the enemies were not put down by arjuna’s arrows, krishNa would blow his pAnchajanyam (divine conch). Anyone who hears it, whether they are friends or enemies, would become perplexed. Enemies would become fearful on hearing its pitch and get perplexed about what will happen to them while friends will worry as to what will happen to emperumAn and become perplexed. SrI bhagavath gIthA 1-19 says “sa ghOsha: dhArthrAshtrANAm hrudhayAni vyadhArayath” (the sound of krishNa’s conch broke the heart of dhrutharAshtra’s sons into smithereens). SrIvishNu purAnam 5-21-29 says “yasya nAdhEna dhaithyAnAm balahAnirajAyatha, dhEvAnAm vavrudhE thEja: prasAdhaSchaiva yOginAm ” (by hearing the tone of which pAnchajanya, demons suffered loss of strength, dhEvas became more radiant and yOgis (rishis) became extremely happy…). Thus ithihAsam and purAnams speak about the strength of pAnchajanyam’s tone.

vAnaththu iyangum eri kadhirOn thannai – radiant sUrya (sun) who is journeying in his orbit in the skies. Sun is in a place where he cannot be hidden and he does not stop in one place but keeps moving about. emperumAn hid such a splendorous sun whose rays burn down people [who are at a great distance from him] who cannot see him with their eyes directly.

muyangu amarauL – in the battlefield where people are very close to each other [lot of people were in the battlefield]. The meaning conveyed here is that he had many people as witnesses to his actions. nammAzhwAr says in thiruvAimozhi 7-5-9 “dhEsam aRiya” (for the whole world to know).

thErAzhiyAl maRaiththadhu en nI – chakkaram (disc) is referred to as “rathAngam” (part of chariot) in samskrutham (Sanskrit). AzhwAr uses the same term in thamizh as thErAzhi (wheel of chariot). Why did you hide the sun with your divine disc? While you are neutral to everyone, is it proper on your part to do this only for the sake of arjuna? vEdhas refer to emperumAn as “sathya sankalpa” (one who is true to his words). When vEdhas call you sathya sankalpa, is it proper on your part to deceive people? [the reference here is to the act of krishNa in creating darkness by hiding the sun with his sudharSana (divine disc) so that jayadhratha would come out of hiding and enable arjuna to kill him]. Is your act synchronous with your own words in mahAbhAratha uththara kAndam 70-48 “na mE mOgham vachO bhavEth” (my words will never be false)? Will it be appropriate to your being the divine entity? Or will it be appropriate to the human form that you took when you incarnated yourself?

thirumAlE – the one who raises the questions [AzhwAr], answers them himself by calling him as thirumAlE (consort of mahAlakshmi). Since mahAlakshmi is biased towards her devotees, thirumAl (one who is in a state of stupor with mahAlakshmi) also shows this quality towards his followers.

pOr Azhik kaiyAl porudhu – you had taken part in the battle with your weapon. In the previous verse, it was mentioned that he had hidden sun with his divine disc. He would have carried out that action with his sankalpam (divine will), viz. he did not carry the disc in his hands to hide the sun. But that was not the case with bhIshma (great grandfather of both pANdavas and kauravas, the main protagonists in the battle). krishNa had taken a vow that he will not hold any weapon in the battlefield. bhIshma had challenged him saying that he will make krishNa take to his weapons. AzhwAr is now asking emperumAn as to why he took his weapon (disc) while going after bhIshma in the battle? The subtle meaning conveyed here is that in order to fulfil the words of his bhaktha (devotee; bhIshma in this context), he will go against his own word!

We shall consider the 9th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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 – 5.3.3 – Urndha sagadam

Published by:

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

Full series >> Fifth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, when the friend asks “Instead of spending your time in something, if you engage in inapt actions, wouldn’t the [people of the] town accuse you?”, parAnguSa nAyaki replies “I cannot sustain myself without him; what will the accusations of the people of this world do? [implies, it will do nothing]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “What will the accusations of the people of the town do to me who is captivated in his very childhood activities of eliminating enemies?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. parAnguSa nAyaki said “en seyyum Uravar kavvai” (what will the accusations of these worldly people do?” and her friend asks “Still, should you not seek a remedy for being accused?”; and parAnguSa nAyaki asks “where is emperumAn who created such attachment in me which makes me pursue him even if I know that it is wrong?”, “where am I who is so attached to him that I cannot even withdraw from it even after knowing that it is wrong?”, “Where are those who say that ‘this is wrong’?”; and where are you, my friend, who repeats their words?” [“where is” implies “what is the state”].

pAsuram

Urndha sagadam udhaiththa pAdhaththan pEy mulai
sArndhu suvaiththa sevvAyan ennai niRai koNdAn
pErndhum peyarndhum avanOdanRi Or sollilen
thIrndha en thOzhi en seyyum Uravar kavvaiyE?

Listen

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

Urndha – rolled over to kill
sagadam – Sakata (wheel)
udhaiththa – (having just stopped crying for mother’s milk) kicked (to break)
pAdhaththan – having divine feet

(that being a little matured age, even in toddler stage)
pEy mulai – bosom of the demoniac lady [pUthanA]
sArndhu – (considering whole-heartedly to be his mother’s bosom) fixing well
suvaiththa – consumed ([the milk] along with the vital air)
sem – reddish
vAyan – having divine lips

(by these acts which do not fit his age)
en – my
niRaiyai – completeness of femininity
koNdAn – stole;

(hence)
pErndhum peyarndhum – repeatedly
avanOdu anRi – other than being together with him
Or – any other
sol – word
ilEn – not having
en – having a heart which reflects mine
thIrndha – fixated
thOzhi – Oh friend!
Uravar – of the people
kavvai – accusations
en – what
seyyum – will do?

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

emperumAn is having the divine feet which kicked the Sakata (wheel) which rolled over to kill him; he is having reddish divine lips which consumed the milk from the bosom of the demoniac lady; he stole the completeness of my femininity; I am not having any word other than being with emperumAn; Oh friend who is having a fixated heart which reflects mine! What will the accusations of the people do to me? Implies – Would that bring back my completeness? or would it make me accept anyone other than 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

  • Urndha sagadam udhaiththa pAdhaththan – Previously – parAnguSa nAyaki‘s friend thought that killing SaktaAsura and consuming pUthanA’s milk and killing her are for “eliminating those demons who were sent by kamsa”; parAnguSa nAyaki thinks “he did these to develop my attachment towards him”. The activities done by him as a loving man, after attaining the matured age and having expertise in such romantic matters, can be said as those which develop attachment towards him. Would those activities done when he was a child be considered as such? Yes – because, developing attachment for her towards him is that which sustains him. She is also thinking that all activities done by emperumAn subsequently also are for her sake as said in thiruviruththam 1 “enninRa yOniyumAyp piRandhAy” (You were born in every species).
  • Urndha sagadam – It is not rolling now (past) – it had done what it was expected to do. By some life saving fortune, he escaped. Mother yaSOdhA tied a swing by connecting two wheels and let krishNa rest there; like those who are meant for protection of the town themselves steal, the wheel which was there for [krishNa’s] protection became possessed with a demon and started rolling towards him. In the insentient wheel, asuras (demons) entered and made it roll towards krishNa to kill him.
  • udhaiththa pAdhaththan – The wheel did it’s task and he too got caught in between; it was the alertness of the divine feet which saved him. They saved him from the disaster.
  • udhaiththa pAdhaththan – As he lifted his feet being upset for not getting mother’s milk on time, the wheel got kicked and broke into pieces; it is said in SrIvishNu purANam 5.6.1 “sthanyArthI brahrurOdhaha” (desiring for mother’s milk, he cried and lifted his feet). They are the same divine feet which are our refuge, which remove our unfavourable aspects too. The killing of SakatAsura can be compared to his killing of kamsa at a matured age, when compared to killing of pUthanA. When Sakata (wheel) comes to attack, at least some one can notice and stop that; but when pUthanA assumed the form of his mother and tried to kill him, no one could have stopped her – it is like the mother herself giving poison to her child.
  • pEy mulai … – When the toddlers come in contact with their mothers’ bosoms, milk will start secreting; they would drink the milk and out of gratitude, would look at their mothers’ face and smile; similarly, when pUthanA came as his mother and tried to breast feed him, he too like any ordinary child, went under her bosoms, consumed her milk, looked at her face and smiled revealing his reddish lips. It is said in perumAL thirumozhi 7.7 “mazhalai mennagai idai idai aruLA vAyilE mulai irukka en mugaththE” (while drinking milk, krishNa was looking at my face frequently and smiling innocently). As said in periya thirumozhi 3.1 “uyirai vaRRa vAngi uNda vAyAn” (one who is having the mouth which sucked and consumed the vital air of pUthanA), he consumed the milk such that he extracted milk as well as her life.
  • ennai niRai koNdAn – By one act, he defeated two women. He was better towards one who was inimical towards him even more than one who is desirous of him; he killed her at once and he is killing me slowly. I can listen to your good advice only if either he stops one of his acts [torturing me] or I should not have lost an aspect [of completeness].

When asked “Alright, if you are at this state, why don’t you forget him, think about some worldly matters and spend your time in something else? Whatever may be lost, is one’s completeness worthy of losing?”, parAnguSa nAyaki says,

  • pErndhum peyarndhum – Only if forgetting is part of remembering, I can remain peacefully. periya thirumozhi 9.3.3 “Edhu seydhAl maRakkEn” (What can I do to forget him?); worldly people will remember when being together with worldly matters and will forget when separated – this is due to the inferior nature of the matter which was together and separated. Since emperumAn is totally different from worldly matters, he could not be forgotten even in separation, so, she says “let me see if I can forget him after uniting with him”. Can he be forgotten after uniting with him? No – only if that is possible, he could be forgotten in separation [so, forgetting him is never possible for AzhwAr].
  • pErndhum peyarndhum – Go and come (keep roaming around).
  • avanOdu anRi Or sollilEn – As you are saying “forget him, remember him”, everything is related to “him” – thus I have no other words. Hearing this the friend becomes very pleased thinking “the efforts I took in uniting her with him and the resulting bonding is so strong that even if I who united her with him, try to make her forget him, it is not happening”.

parAnguSa nAyaki, observed the heart of her friend through her friend’s words which stop her from engaging in madal.

  • thIrndha en thOzhi – Seeing that you were also giving advice like the mothers, I thought “you too are stopping me like them”, but now that your thoughts are like this, you are behaving according to your nature, I welcome that; as sIthA initially thought hanuman to be sent by rAvaNa, and later realised that he was sent by perumAL (SrI rAma) and praised him; SrI rAmAyaNam sundhara kANdam 36.10 “arha sEcha kapiSrEshta mayA samabhibhAshithum” (Oh hanuman! As you have come from SrI rAma, I can share confidential matters with you). You too are like dear friends who are explained in “sakIbhissukamAsva” (Be joyful with your friends). I could share everything with you as in SrI rAmAyaNanam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham” (I remained in SrI rAma’s palace for twelve years enjoying all pleasures). Her friend spoke in this way [advising to stop engaging in madal] to check the state of parAnguSa nAyaki if she is hearing the advise of others.

The friend says “I am only advising you being fearful about the accusations of the people”, and parAnguSa nAyaki replies,

  • en seyyum … – This is what I can tell you. Don’t tell me “people will hurl accusations. If you think that is what you think, tell me. I don’t care about the accusations of others. But I don’t want any worries in your heart”.

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

mudhal thiruvandhAdhi – 7- thisaiyum thisaiyuRu

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr was asked “you are saying that only emperumAn is fit to be attained. But wherever we see, there are people who are trying to attain and those who are trying to be attained”. AzhwAr responds “unlike the situation where emperumAn showed himself to me for me to see, the others [who are not devoted to him] are trying to attempt to see on their own; emperumAn has created an illusion so that they are unable to attain him”. In SrI bhagavath gIthA 9-23, krishNa tells arjuna “thE api mAmEva kaunthEya yajanthi avidhi pUrvakam” (those who worship other dhEvathAs (deities) worship only me, but against the rules) and in SrI bhagavath gIthA 7-14 he says “mama mAyA dhurathyayA” (it is very difficult to go past this illusion).

Let us look at the pAsuram.

thisaiyum thisaiyuRu dheyvamum dheyvath
thisaiyum karumangaL ellAm – asaivil sIrk
kaNNan nedumAl kadal kadaindha kArOdha
vaNNan padaiththa mayakku

Word by Word Meanings

thisaiyum – worlds with all their directions
thisai uRu dheyvamum – the deities in these directions
dheyvaththu isaiyum karumangaL – appropriate activities (like creation, destruction etc) for these deities
ellAm – all these
kaNNan – the one who was born as krishNa
nedumAl – the one who has extreme love [towards his devotees]
kadal kadaindha – the one who churned the ocean [with the request from the dhEvas as the reason]
kAr Odha vaNNan – the one who has the complexion of cloud and ocean
padaiththa – created
mayakku – entities to bewilder

vyAkhyAnam

thisaiyum – world having all directions

thisai uRu dheyvamum – all the deities who are in these directions

dheyvaththu isaiyum karumangaL ellAm – all the activities of these deities. One deity is given the role of creating, one for destroying, one for destroying everything etc. All these activities have been ordained by emperumAn only.

asaivil sIr – the qualities of emperumAn do not contract or expand based on time. They are always fully with him (it is implied that in the case of other deities, this is not so; their qualities will shrink or expand).

kaNNan – he incarnated himself to show these qualities, as a simple person. He made himself as equal to others through his ichchA (wish).

asaivil sIrk kaNNan – even though he incarnated himself as being equal to others, his qualities do not have shortfall. While he created other deities and gave them name and fame, their qualities are not consistent and change.

nedumAlmAl means greatness. Even though he makes himself simple, he is so great that no one can measure [know] him. thaiththirIya upanishath Anandhavalli says “yathO vAchO nivarthanthE” (words return, unable to measure emperumAn’s qualities). Alternatively, mAl also denotes infatuation. He is so infatuated with his devotees that he will never let them down.

kadal kadaindha – even though he is great, he carries out impossible tasks to protect his devotees [such as churning the ocean to grant immortality to dhEvathAs to enable them to fight demons] . He needs people who pray to him “please give us this”. Just as other means [such as karma, gyAna, bhakthi etc] need his mercy, the other deities too need his mercy. For his devotees, the other means and other deities are to be avoided completely.

kArOdha vaNNan – even if he does not carry out any of these tasks and even if he brings an end to us, his beauty is such that we will never let go of him.

padaiththa mayakku – he gives such special powers to other deities and makes us bewildered. He makes those who do not listen to him, to approach such deities by giving these deities powers to grant certain boons, to carry out certain difficult tasks etc. These are the illusory acts that he indulges in to bewilder those who do not believe in him. As krishNa, he himself says in SrI bhagavath gIthA 7-14 “mama mAyA dhurathyayA” (it is difficult to overcome my illusion),

We shall take up the 8th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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 – 5.3.2 – en seyyum

Published by:

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

Full series >> Fifth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, when the friend tells parAnguSa nAyaki “even in dire situations, one should not do this [engaging in madal]” parAnguSa nAyaki reveals how she has become mentally and physically weak to sustain herself.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki tells “While he stole everything of mine by manifesting his beautiful eyes and as my greatness is gone, what can the townspeople do?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the second pAsuram, when the friend says “at all times, we should be careful about the accusations of people”  parAnguSa nAyaki says “See, I have crossed those stages of accusations” and shows her [weakened] body.

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

(After nampiLLai explained the meanings of the first pAsuram, a SrIvaishNava arrives and requests him to explain the pravESam (introduction of the decad) and the first pAsuram” and nampiLLai mercifully obliges) There are two entry points from the previous decad into this decad; AzhwAr called out for emperumAn in thiruvAimozhi 4.7seelam illAch chiRiyEn“; since emperumAn did not show up even after such calling out, he said [in thiruvAimozhi 4.8ERALum iRaiyOnum” that] “I do not need my self and belongings which are not useful for emperumAn”; he then looked at the samsAris who did not bother about such great loss and felt bad [in thiruvAimozhi 4.9]; vowing that “I will reform these people who have been given up even by ISvara” and reformed them by instructing about bhagavAn [in thiruvAimozhi 4.10]; he then glorified bhagavAn’s mercy thinking “though I am amidst them, there is so much difference about them and I” [in thiruvAimozhi 5.1]; he performed mangaLASAsanam to the abundance of SrIvaishNavas who came about after being reformed by him [in thiruvAimozhi 5.2]; as his task was accomplished, his previous sorrow dawned again and due to great anguish, he is trying to attain emperumAn even by engaging in madal. Alternative explanation – previously, AzhwAr meditated upon emperumAn’s physical beauty in “maliyum sudar oLi mUrththi” (very radiant lord), subsequently, acquiring desire for physical togetherness with emperumAn and not having attained it, AzhwAr is trying to attain emperumAn even by engaging in madal which is forbidden.

[Brief recollection of previous pAsuram]

  • mAsaRu sOdhi – One who is having unblemished physical beauty which must be attained even by engaging in madal, smiled out of joy acquired in uniting with me, having a form which is transformed due to that union, who united with me as a benefit for him, and has the greatness where even if one dies without attaining him even after engaging in madal and can be said at that time “I engaged in madal desiring for such great emperumAn“.
  • Should be recited as “en seyya vAy – mAsaRu sOdhi – maNik kunRaththai”. It is mercifully explained that “we explained in such a way that each adjective should be followed by an object [i.e., “seyya” (reddish) vAy (mouth), mAsaRu” (unblemished) sOdhi (radiance), “maNi” (emerald) kunRam (mountain)).
  • nAdiyE … – Searching for many days and being anguished and engaged in activity that is done by unwise persons – how long will we do this? The people who are determined to accuse the one who is engaged in this [bhagavAn] matter.

In previous pAsuram, parAnguSa nAyaki said “what will the accusations of the people do?”; second pAsuram – when the friend said “what are you saying? whatever it may be, we should be careful about the accusations of people” parAnguSa nAyaki says “I am not saying we should ignore the accusations, but, see, I have crossed those stages of accusations”.

pAsuram

en seyyum Uravar kavvai thOzhi ini nammai
en seyya thAmaraik kaNNan ennai niRai koNdAn
mun seyya mAmai izhandhu mEni meliveydhi
en seyya vAyum karum kaNNum payappUrndhavE

Listen

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

seyya – reddish
thAmarai – lotus like
kaNNan – having beautiful eyes
en – one who is obedient towards me
ennai – me
niRai koNdAn – fully captured;

(having lost my completeness of femininity)
mun – appearing visibly
seyya – distinguished
mAmai – shining complexion
izhandhu – having lost
mEni – the body (which is the abode for such complexion)
melivu eydhi – becoming weak

(while his reddish mouth and fresh lotus like eyes still remain the same)
en – my
seyya vAyum – reddish mouth
karum kaNNum – blackish eyes
payappu – a pale complexion
Urndha – acquired;
thOzhi – Oh friend!
ini – now
nammai – us
Uravar kavvai – accusations of the people
en seyyum – what will they do?

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

emperumAn who is having reddish lotus like beautiful eyes and is obedient towards me, fully captured me; I have lost my visibly appearing distinguished shining complexion and my body has become weak; my reddish mouth and blackish eyes have acquired a pale complexion; Oh friend! now, what will the accusations of the people do to us? By saying “nammai” (us), parAnguSa nAyaki is also including her friend who shares her pain.

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

  • Saying “en seyyum Uravar kavvai thOzhi ini nammai”, parAnguSa nAyaki shows her form. The remaining pAsuram elaborates the word “ini“. The pAsuram should be recited (to get the free flow meaning) as “en seyya thAmaraik kaNNan en seyya vAyaum karum kaNNum payappUrndha – en seyyum Uravar kavvai thOzhi ini nammai“. Here, parAnguSa nAyaki is saying “nammai” (us) instead of “ennai” (me) – this is because, even though her friend is saying “we should not engage in madal” and stops her from doing so, she is also affected by the body becoming pale. It is said “Even my my friends will die before me for him”. The only difference is parAnguSa nAyaki thinks “I want him” and the friend thinks “she wants him”. Her friends are more anguished over her; the reason for this is – for parAnguSa nAyaki, the anguish is only due to being separated from her beloved lord; but for her friend the anguish is double – first, for seeing parAnguSa nAyaki suffer in separation and for not seeing the togetherness of parAnguSa nAyaki and emperumAn. SrI rAmAyaNam sundhara kANdam 35.36 “thadhASIth …” – iLaiya perumAL (lakshmaNa) informed (sugrIva) mahArAja “perumAL (SrI rAma) and pirAtti (sIthA) got separated”. As soon as he heard that, the pale complexion [indicating suffering in separation] of SrI rAma’s divine body got transferred into sugrIva’s body. As said in the same SlOkam “athyartham – nishprabha:” – perumAL only has the sorrow of being separated from pirAtti. But sugrIva’s suffering is lot more due to seeing the suffering of SrI rAma and also due to not seeing the togetherness of sIthA and SrI rAma. artham means that which can be substantiated, athyartham means that which cannot be substantiated [i.e. SrI rAma’s sorrow can be substantiated but sugrIva’s sorrow cannot be substantiated; same is applicable for parAnguSa nAyaki and her friend].
  • thOzhi ini nammai – says parAnguSa nAyaki. Considering the aptness as said in SrI rAmAyaNam kishkinthA kANdam 5.35 “Ekam dhu:kham sukham cha nau” (sugrIva says – Our joy and sorrow are shared). parAnguSa nAyaki is accusing her friend who is trying to stop her citing the accusations, since she too needs to abide by the principle of “Ekam dhu:kham sukham cha nau“.

When asked “Why should we not fear for accusations?”, parAnguSa nAyaki says

  • en seyya thAmaraik kaNNan ennai niRai koNdAn – By glancing mercifully with his cool lotus like divine eyes which are reddish due to vAthsalyam (motherly affection) saying “I and my belongings are all at your total disposal” and arriving like those who say “I and belongings are yours”, captured everything from me and left. Pretending to help me, he stole me along with the clothes I was wearing. His actions were different from his words. It is said in thiruvAimozhi 9.9.9 “thUdhu sey kaNgaL koNdu onRu pEsi” (speaking through his eyes which send messages).
  • ennai niRai koNdAn – As puNdarIkAkshathvam (having lotus eyes) is the ultimate identity of his supremacy, her completeness is the ultimate identity of her femininity. As he is the purushOththama (best among male), she is nArINAmuththamai (best among female).
  • en – Even while engaging in madal while in separation, his nature is such that when approached, we will say “he is mine”.
  • ennai niRai koNdAn – Her pride in her completeness of femininity is such that, “Even if hundred thousand purushOththamas unite together, they can only lose to her”.
  • en seyya thAmaraik kaNNan ennai niRai koNdAn – He captured her femininity by tricking her with changing his own masculinity. He pretended to lose and captured her.
  • ennai niRai koNdAn – [As parAnguSa nAyaki, who never reveals her heart, revealed such sorrow, it can be understood as truth] emperumAn‘s action made parAnguSa nAyaki tell her friend “he captured me”. parAnguSa nAyaki’s completeness in femininity is such that her friend will find out about this just by observing the change in her body [paleness, weakness etc] as said in thiruvAimozhi 4.6.1 “uRRa nal nOy idhu thERinOm” (we understood your good [love] disease), and she herself will not explicitly explain that even to her friend. It is said in SrI rAmAyaNam ayOdhyA kANdam 58.35 “naiva mAm kinchith abhravIth” (sumanthra to dhaSaratha – sIthA was unable to even speak and was just weeping).
  • niRai koNdAn – niRai – adakkam (humility). It is the concealment of internal feelings from others. He has made me to even real such internal feelings explicitly to you. Subsequent portion of the pAsuram is an explanation for “niRai koNdAn” (captured me).

When asked “what did he capture from you?”, she is accounting them here.

  • mun seyya mAmai izhandhu mEni meliveydhi en seyya vAyum karum kaNNum payppUrndha – en seyyum Uravar kavvai thOzhi ini nammai – Even if you shut my mouth from saying “I will engage in madal”, you cannot hide my form revealing the intent to engage in madal.
  • mun … – three explanations are mercifully given here:
    • even before emperumAn placing his hand on me, I lost the complexion which I had from the time I was born.
    • before losing other aspects, I first lost the complexion; [like a robber] first they will grab what is visible upfront and then they will grab the money pouch; moreover, he first liked my complexion [so he captured it first].
    • as I was seeing – I lost my complexion.
  • seyya mAmai – Her complexion is said as “seyya mAmai” (reddish) as well as “maNi mAmai” (blackish) – here the focus is not on the colour but on the attractive nature of the complextion.
  • izhandhu – Having lost – since she considered the complexion which was acquired by uniting with him as a treasure, she is saying “having lost [such treasure]”.
  • mEni meliveydhi – Now, even if he arrives or I get back the complexion, there is no abode for them to stay; only if there is a substratum, they can exist on it. As we see, it [the body] melted like ice and lost its stability.
  • en seyya vAy … – Am I searching like an avayavi (the whole body which contains various parts) – are you not seeing that each of my limbs is withering?
  • en seyya vAyum karum kaNNum – She is not praising her own limbs; but when he approaches, these limbs are the objects of his SrIsahasranAmam [thousand names of glorification – a term here used to indicate that emperumAn praises her limbs/features]. She would have heard those and hence she is repeating those. As she realises what she has lost, she also gets reminded what he considers dear in her.
  • en … – Since he considered her body and limbs as his wealth, she too is taking ownership of them. Even svasvarUpam (true nature of self) is acceptable as part of prApyam (goal). If that is not the case, she would not be pursuing emperumAn since it is said in bhagavath SAsthram (SrI pAncharAthram) “dhvayaksharasthu bhavEnmruthyu:” (the two syllable word “mama” is the cause for death and the three syllable word  “namama” is the cause for liberation).
  • en seyya vAyum karum kaNNum payppUrndha – She is saying “his enjoyable food [her limbs] is being taken away”. It is said in periya thirumozhi 3.7.2 “sengani vAy nugarndhAn” (he consumed her reddish fruit like mouth) and in periya thirumozhi 8.10.1 “maNa nOkkam uNdAn” (he consumed her glance).
  • seyya vAyum karum kaNNum payappUrndhE – As the ocean, mountains, cities etc will transform to single water body during total deluge, her whole body became pale. As poison spreads in the body, while seeing, in front of the eyes, the paleness spread abundantly.

 

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

शरणागति गद्य – चूर्णिका 5 – भाग 5

Published by:

श्री: श्रीमते शठकोपाय नमः श्रीमते रामानुजाय नमः श्रीमद्वरवरमुनये नम:

शरणागति गद्य

<< चूर्णिका 5 – भाग 4

namperumal-thiruvadiश्रीरंगनाथ भगवान के चरणकमल

आईये अब हम इस चूर्णिका के अंतिम भाग को जानते है-

अनालोचित विशेष अशेषलोक शरण्य ! प्रणतार्तिहर ! आश्रित वात्सल्यैक जलधे ! अनवरत विधित निखिल भूत जात याथात्म्य ! अशेष चराचरभूत निखिल नियम निरत ! अशेष चिदचिद्वस्तु शेषीभूत ! निखिल जगदाधार ! अखिल जगत् स्वामिन् ! अस्मत् स्वामिन् ! सत्यकाम ! सत्यसंकल्प ! श्रीमन्नारायण ! अशरण्यशरण्य ! अनन्य शरण: त्वत् पादारविंद युगलं शरणं अहं प्रपद्ये II अत्र द्वयं II

अनालोचित विशेष अशेष लोक शरण्य – सम्पूर्ण ब्रह्माण्ड में विशेष योग्यता से निरपेक्ष सभी प्राणियों के लिए मात्र भगवान ही शरणागतों के आश्रय है । वे यह विचार नहीं करते कि वह प्राणी किसी उच्च कुल में जन्मा अथवा धनवान या वेद / शास्त्र में निपुण है या नहीं । रामावतार में विभीषण भगवान की शरण में शरणागत होने के लिए आते है तब सुग्रीव द्वारा यह कहने पर कि भगवान को विभीषण को स्वीकार नहीं करना चाहिए, भगवान श्रीराम उनसे कहते है कि वे सभी को स्वीकार करते है फिर चाहे उनमें कोई भी दोष हो। श्री रामायण में एक श्लोक है, जिसे श्रीराम चरम श्लोक कहा जाता है, जिसमें भगवान कहते है कि “सभी शरणागतों की रक्षा करना, उनका संकल्प है”।

प्रणतार्तिहर प्रणत अर्थात् वे जो उनके शरणागत होते है । आर्ति अर्थात् भगवान के श्रीचरणों में सदा रहने की अतीव चाहना करनेवाले । हर अर्थात् हटाने/दूर करनेवाले । इसप्रकार, भगवान् अपने आश्रितों की आर्तता को दूर करके अपनी शरण में सभी को अपनाते है ।

आश्रित वात्सल्यैक जलधे – जैसा की हम पूर्व में देख चुके है, वात्सल्य अर्थात् अपने आश्रितों के दोषों को भी उनके सद्गुण जानना जैसे एक गाय अपने नए जन्मे बछड़े के शरीर की सभी गंद को चाटकर साफ करती है और उसे साफ़ बनाती है। जलधि अर्थात् सिन्धु । अपने आश्रितों पर भगवान् का जो वात्सल्य है वह सिन्धु के समान अपार है ।

अनवरतविधित निखिल भूतजात याथात्म्य – निखिल अर्थात् सभी। भूत अर्थात सभी तत्व । जात अर्थात प्रकार । अनवरत अर्थात् निरन्तर/ सतत (बिना रोक के); विधित अर्थात विभिन्न । याथात्म्य अर्थात सच्चा स्वरुप । वे सभी तत्वों के चरम सत्य को जानते है। भगवान के समक्ष जाने के लिए हमें यह कहने की आवश्यकता नहीं है कि “मैं अच्छा प्राणी नहीं अथवा मुझ में अनंत दोष है” क्यूंकि वे पहले से ही हमारे विषय में सब जानते है।

अशेष चराचरभूत निखिल नियम निरतअशेष अर्थात् कुछ भी छोड़े बिना; चराचरभूत अर्थात् सभी चल और अचल तत्व; निखिल अर्थात् सभी; नियमन् अर्थात संचालित/ नियंत्रण करने का सामर्थ्य; निरत अर्थात संलग्न होना । भगवान् सभी तत्वों को सभी समय संचालित और नियंत्रित करने का सामर्थ्य रखते है । वे किसी भी तत्व को यह कहकर नहीं त्याग सकते कि वह उनके नियंत्रण में नहीं है। श्रीरामानुज स्वामीजी यहाँ दर्शाते है कि यह संसार और वे स्वयं दोनों ही भगवान के आधीन है। तो क्या वह श्रीरामानुज स्वामीजी और संसार के मध्य की डोर को काट नहीं सकते?

अशेष चिदचिद्वस्तु शेषीभूतचित और अचित, अर्थात् चल और अचल क्रमशः। शेषी अर्थात स्वामी/नाथ। वे सभी जगत् के स्वामी और नाथ है। यहाँ श्रीरामानुज स्वामीजी जो दर्शाना चाहते है वह यह कि जब भगवान् ही मेरे के स्वामी है, तब क्या उन तक पहुँचने के लिए जो आवश्यकता है वे स्वयं पूर्ण नहीं करेंगे?

निखिल जगदाधार – वे सभी जगत् के आधारभूत है। वे उनके भी रक्षक है, जो दोषों में निवृत्त है। आप ही मेरे अस्तित्व के आधार है और आप ही मेरी रक्षा करे, ऐसा श्रीरामानुज स्वामीजी कहते है।

अखिल जगत् स्वामिन् – वे समस्त ब्रह्माण्ड के स्वामी है। वे हमारे दोषों को दूर कर हमारे ह्रदय में ये इच्छा जागृत करते है कि शरणागति मार्ग को अपनाकर हम उन तक पहुँच सके।

अस्मत् स्वामिन् – सिर्फ यही स्मरण करना कि भगवान ब्रह्माण्ड के स्वामी है, पर्याप्त नहीं है। मुझे यह स्वीकार करना होगा और उन्हें बताना होगा कि वो ही दास के भी स्वामी है। श्रीरामानुज स्वामीजी यह दर्शाने के लिए कि भगवान की ही प्रेरणा से मैं उन तक पहुंचा और शरणागति की, वे विशेष रूप से कहते है आप मेरे भी स्वामी है।

सत्यकाम – यह तृतीय बार है जब यह शब्द- सत्यकाम और इसके अगला शब्द – सत्यसंकल्प का उल्लेख किया गया है। परंतु हर अवसर पर यह शब्द भिन्न अर्थ और संदर्भ में प्रयोग किया जाता है। प्रथम बार जब श्रीरामानुज स्वामीजी ने भगवान के दिव्य गुणों के वर्णन हेतु इस शब्द का उपयोग किया था, तब इसका भावार्थ आश्रितों द्वारा इच्छित सद्गुणों को धारण करनेवाले भगवान् से था। द्वितीय संदर्भ में, यह भगवान की नित्य और लीला विभूतियों में जीवात्माओं को संचालित करने की इच्छा को प्रकट करता है। यहाँ (तृतीय बार), यह दर्शाता है कि भगवान ही है जिनकी कोई अभिलाषा अपूर्ण नहीं है। वे सभी इच्छाओं की पूर्णता से पूरी तरह से तृप्त है। दैनिक प्रार्थना (तिरुआराधन) और अनुष्ठानों में हम उन्हें जो भी अर्पण करते है, वे उसी से प्रसन्न हो जाते है। ऐसा कुछ भी नहीं है जो उनके समक्ष नहीं है जिसे मैं अर्पण कर उन्हें संतुष्ट कर सकता हूँ।

सत्यसंकल्प – प्रथम बार में इस शब्द का प्रयोग उनके गुणानुवाद की युति में हुआ था, अर्थात् उन दुर्लभ वस्तुओं की रचना के सामर्थ्य से है जो कभी व्यर्थ नहीं होती। द्वितीय बार में इसका अर्थ था कि जब भी भगवान् किसी को मोक्ष (श्रीवैकुण्ठ) प्रदान करने का निर्णय करते है, वे बिना किसी बाधा के उसे पूर्ण करते है। यहाँ पर इस शब्द का अर्थ है वह योग्यता जिसके द्वारा विसंगत तत्वों को आपस में साथ रखा जाता है । वे जीवात्मा को श्रीवैकुण्ठ पहुंचाते है और उसे सभी नित्यसुरियों में संयुक्त करते है और फिर वे सभी जीवात्मा का प्रसन्नता से स्वागत करते है ।

सकलेतर विलक्षण – सभी अन्य तत्वों में श्रेष्ठ । वे स्वरुप और गुणों के संदर्भ में सभी से श्रेष्ठ है। उनके यह गुण और स्वरूप भी उनके आश्रितों के आनंद हेतु है और स्वयं भगवान् के लिए नहीं । वे सभी के रक्षक  है । यह गुण तभी पूर्ण है जब उनके गुणों का आनंद सभी प्राप्त करे । एक प्राणी की रक्षा ना हो पाए तो भगवान उसे गंभीरता से लेते है । इसलिए श्रीरामानुज स्वामीजी कहते है कि चूँकि वे इस संसार में रहते हुए भगवान के दिव्य गुणों का आनंद नहीं ले पा रहे, तो भगवान् भी परिपूर्ण अनुभव नहीं करते होंगे।

अर्थी कल्पक – आश्रितों की अभिलाषा को पूर्ण करनेवाले, विशेष रूप से “स्वयं” । वे वामन बनकर महाबली चक्रवर्ती से दान याचना कर तीनों लोकों को पुनः प्राप्त करने गए जिन्हें इंद्र ने महाबली को दिया था । जब वे अपने अनुयायियों की संतुष्टि हेतु याचन की हद तक भी जा सकते है, तब क्या वे उन प्राणियों को मोक्ष प्रदान नहीं करेंगे जो उनसे मोक्ष के याचना करते है ?

आपत सखा – विपदा के समय में मित्र, अर्थात सहायक । यद्यपि रक्षा के समय माता- पिता और संबंधियों के द्वार भी बंद हो जाते है, परंतु भगवान ऐसा कभी नहीं करते (काकासुर की कथा) ।

श्रीमन्श्रीदेवीजी के स्वामी। यहाँ जिस संदर्भ को श्रीरामानुज स्वामीजी प्रदर्शित कर रहे है वह यह है कि यद्यपि भगवान हमारी त्रुटियों/ अपराधों के कारण हमसे क्रोधित हो सकते है, परंतु श्रीअम्माजी (श्रीदेवीजी) पुरुष्कार भूतै के रूप में हमारी सिफारिश करती है और भगवान से हमारी विनती की पूर्ति कराती है। इसलिए श्रीमन् 

नारायणश्रीदेवीजी के “पुरुष्कार भूतै” रूप से पूर्व, जब भगवान ने ब्रह्माण्ड की रचना की क्या तब वह हमारे रक्षक नहीं थे? – श्रीरामानुज स्वामीजी हमें भगवान् के उस रूप के विषय में स्मरण कराते है।

अशरण्य शरण्य – उन प्राणियों को भी आश्रय प्रदान करते है जिनकी रक्षा के लिए अन्य कोई साधन नहीं है। क्या उनके समान कोई है?- श्रीरामानुज स्वामीजी कहते है।

अनन्यशरणोहम् – अब मेरे पास कोई अन्य आश्रय नहीं है।

त्वत् पादारविंद युगलं शरणं अहं प्रपद्ये – त्वत – आपके; पाद – चरण; अरविंदम – कमल समान (श्री चरणों की उपमा कमल से यह दर्शाने के लिए की गयी है कि वे मधुर है और सेवा करके उनकी मधुरता का आनंद प्राप्त किया जा सकता है) ; युगलं – जोड़ी; शरणं – समर्पित/ साष्टांग; प्रपद्ये – मान्सिक स्मरण। यहाँ श्रीरामानुज स्वामीजी कहते है कि वे स्वयं को भगवान के युगल कमल के समान कोमल श्रीचरणों में समर्पित करते है और द्वय महामंत्र का सदा जाप करते है (द्वय महामंत्र के विषय में अधिक जानकारी के लिए पाठकों से निवेदन है कि वे सद्गुरु आचार्य की शरण ले)

शरणागति मात्र एक बाह्य क्रिया अथवा प्रार्थना मात्र नहीं है। अपितु यह एक मान्सिक क्रिया है जिसके द्वारा शरणागति करने वाला प्राणी यह निश्चित प्रकार से स्वीकार करता है कि भगवान ही उसके रक्षक है और भगवान से विनती करता है कि उसे अपनी शरण में लेकर उसे भगवान और अम्माजी का नित्य अनंत अत्यंत आनंददायी दासत्व प्रदान करे।

अत्र द्वयं यह प्रकट करता है कि हमें इस समय में द्वय महामंत्र का जप करते रहना चाहिए (अनुकर्णीय रूप से, इस मंत्र का जप धीमे स्वर में ही किया जाना चाहिए, उतना कि वाचक उसका श्रवण कर सके)।

इसके साथ ही चूर्णिका 5 यहाँ समाप्त होती है। अगले अंक में हम चूर्णिका 6 को देखेंगे।

हिंदी अनुवाद- अडियेन भगवती रामानुजदासी

आधार – http://divyaprabandham.koyil.org/index.php/2015/12/saranagathi-gadhyam-5-part-5/

संग्रहण – http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org

 

mudhal thiruvandhAdhi – 6 – onRu maRandhaRiyEn

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr was asked “you make fun of sivan as being body to emperumAn and hence he cannot preach others about emperumAn. You are also emperumAn’s SEshabhUthar (servitor) only. How then would you be able to know about emperumAn and preach his qualities to others?”; he responds saying “whenever his sathva guNa (pure good quality) surfaces, sivan learns about emperumAn; but when rajO and thamO guNas surface, he thinks of himself and proclaims that he is Isvaran (one who controls sentient and insentient entities). That is not the case with me. Since emperumAn showed himself to me, there is no question of forgetting him at any point of time”.

Let us first see the pAsuram:

onRu maRandhu aRiyEn Odha nIr vaNNanai nAn
inRu maRappanO EzhaigAL – anRu
karuvarangaththuL kidhandhu kai thozhudhEn kaNdEn
thiruvarangamEyAn thisai

Word by Word Meaning

anRu – that day
karuvarangaththuL kidandhu – lying inside the womb
thiru arangam mEyAn – emperumAn who is reclining inside thiruvarangam (SrIrangam)
thisai – all his svabhAvam (natural characteristics)
kaNdEn – I saw
kai thozhudhEn – did anjali (joined palms together in salutation)
onRum – even a little bit [of his nature, qualities and wealth]
maRandhaRiyEn – I have not forgotten
EzhaigAL – Oh those who have lost the wealth of bhagavath vishayam (knowledge of emperumAn)
nAn – adiyEn [I, the servitor]
OdhanIr vaNNanai – emperumAn who has the complexion of ocean
inRu – today [when I have been blessed by his knowledge]
maRappanO – how can I forget?

vyAkhyAnam

onRum maRandhaRiyEnAzhwAr says that there is nothing of emperumAn’s qualities that he does not know.

OdhanIr vaNNanai – How can I forget him? Is his [beautiful] form such that it could be forgotten! Isn’t his form like that of an ocean which removes one’s sorrow instantaneously on seeing it!

inRu maRappanO – He came and displayed his beautiful form to me. Is there any possibility for me forgetting him?

EzhaigAL – Oh people, who are poor because of lack of knowledge on emperumAn! Do not think that I too have matters in this world to think of just as you people have and forget emperumAn?

anRu karuvarangaththuL kidandhu kai thozhudhEn kaNdEn – when I was in the womb, he came and showed himself to me [since poygai AzhwAr was born in a lotus flower, the lotus flower itself is considered as the womb]. emperumAn showed himself there because “when he is in the womb, he will not reject me if I show myself to him now. Hence this is the correct time”. nammAzhwAr says in thiruvAimozhi 2-3-3 “aRiyAk kAlaththuLLE adimaukkaN anbu seyviththu” (emperumAn showered his mercy during the time that I was inside the womb, when I had no knowledge). mahAbhAratham SAnthi parvam 358-73 says “jAyamAnam hi purusham yam paSyEth madhusUdhana: sAthvikas sa thu vigyEya: sa vai mOkshArtha chinthaka:” (only that person who is blessed by madhusUdhanan [emperumAn who killed the demon madhu] at the time of his birth, has sAthvika (purely good) qualities; he will desire the purushArtham (goal) of mOksham (SrIvaikuNtam)). Thus, having remembered emperumAn at a time when I could not have thought of (viz. inside the womb), will I forget now when I can only think of him!

kaNdu kai thozhudhEn – I was able to see. As a result of seeing him, I joined my hands in salutation to him.

thiruvangam mEyAn thisai – he came on his own towards me and gave me knowledge. I did not forget his nature, his form, his qualities and his wealth. Is it the parathva state (the supreme state of emperumAn that he displays in paramapadham [SrIvaikuNtam]) of emperumAn that AzhwAr is talking about? No, it is in the archA state (the form displayed by emperumAn in various dhivya dhESams) which is the epitome of his simplicity. It is his form in SrIrangam that I will never forget [emperumAn is reclining in SrIrangam because no one rejected him when he came here].

We shall consider the 7th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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 – 5.3.1 – mAsaRu sOdhi

Published by:

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

Full series >> Fifth Centum >> Third decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, knowing that parAnguSa nAyaki is determined to engage in madal, her friend stops her saying “this is forbidden” and parAnguSa nAyaki says “I have reached a stage where I don’t fear being blamed, as I have been captivated by his beauty”.

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

First pAsuram. When the friend says “emperumAn is having no shortcoming or blemish in his beauty and qualities. Your act will cause him disrepute” and parAnguSa nAyaki says “I am not planning to cause disrepute to him, but am planning to remove the disrespute he already has”.

pAsuram

mAsaRu sOdhi en seyya vAy maNik kunRaththai
AsaRu seelanai Adhi mUrththiyai nAdiyE
pAsaRaveydhi aRivizhandhenai nALaiyam
EsaRum Uravar kavvai thOzhi en seyyumE?

Listen

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

mAsu – blemish
aRu – without
sOdhi – having thEjas (radiance)
seyya – reddish
vAy – having mouth
en maNik kunRaththai – one who is like an emerald mountain, who is enjoyable for me

(due to the lowly aspect acquired by being praNayi (man in love))
Asu – defect
aRu – without
seelanai – One who is having good qualities
Adhi – one who first came and bestowed me the enjoyment
mUrththiyai – one who is the lord
nAdiyE – seeking out permanently
pAsu – freshness/complexion in my body
aRaveydhi – having lost
aRivu – wisdom
izhandhu – having lost
enai nALaiyam – for how long
thOzhI – Oh friend!
Esu – in scolding/blaming
aRum – fixed on
Uravar – the citizens’
kavvai – shouting
en – what
seyyum – will do?

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

emperumAn is having unblemished thEjas, is having reddish mouth, is like an emerald mountain, and is enjoyable for me; he is having good qualities without any defect and is the one who first came and bestowed me the enjoyment and is my lord. Seeking such emperumAn permanently, I have lost the freshness/complexion in my body and have lost my wisdom since long time. What will the shouting that is fixed on scolding/blaming me by the citizens, do [to me]?

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

  • mAsaRu sOdhi – If one [a woman] who united and separated with emperumAn, remains unperturbed and abides by the limits, it is considered as a fault on the other side [emperumAn]; if the one who became separated does not behave like this, it is a blemish for the beauty. parAnguSa nAyaki is saying, even if I have to cross the limits, I cannot avoid seeing him; while his beauty is such, how can I not engage in madal? Oh stupid [friend]! His form is opposite of all blemishes; and if I don’t engage in madal, that will cause a blemish to such form. I am trying to eliminate the blemish of “emperumAn will not present his form to those who consider it to be very dear”; the form which is said in jithanthE sthOthram 5 “bhakthAnAm” (for my devotees), if retained for himself, that is a blemish for such form.
  • mAsaRu sOdhiparAnguSa nAyaki‘s friend considers “engaging in madal” is a blemish; [but] parAnguSa nAyaki considers “not engaging in madal” is a blemish. If she does not go through such agitation in separation, emperumAn‘s form will also be the same as worldly forms which are seen by us. Since she has embraced emperumAn, she first becomes engrossed in his form.
  • mAsaRu sOdhi – She is saying “See, as soon as we announce that we will be engaging in madal, he is arriving without any blemishes”. While his unblemished qualities are explained subsequently in “AsaRu seelanai“, she is first speaking about physical beauty, since physical form is more attractive than the qualities.
  • en seyya vAy – While emperumAn who is explained in chAndhOgya upanishath 3.14 “avAkyanAdhara:” (does not speak, ignores [in paramapadham]), after uniting with me, due to the joy acquired in that union, smiled and became totally transformed [while he is said to be unchanging], should I remain emotionless while in separation from him? Since there is no one on a par with him to have a conversation, he ignores everyone [in paramapadham]. Here, if we say that “there is no transformation due to uniting with his devotees” instead of saying “there is no transformation forced by karma [worldly action/reaction]”, then that will imply that there is no mingling with jIvAthmAs. In fact, it was his pleasant smile which he gave during the union with me, which made me pursue this upAyam (means) of engaging in madal. His joyfully smiling state is similar to the joy acquired by a samsAri [bound soul] while becoming muktha (liberated).
  • en seyya vAy … – It is his distinguished form of smiling face due to uniting with her, which made her engage in madal. She is engaging in madal, facing his [smiling] lips; also, she is engaging in madal not whole-heartedly [she is only doing it due to not having any other means to attain him].
  • maNik kunRaththai – She is saying, “this made me engage in madal truthfully, not just for the sake of it”. He united with me bringing my natural complexion back and cooled me down, and made me not sustain myself even if the talk about separation came about – it is such state of his which made me engage in madal”. Enjoyable like an emerald mountain.
  • AsaRu seelanai – She is saying “I did not become captivated just by seeing his beautiful form, but also on seeing his internal qualities”. Asu – blemish/fault. One who is having faultless qualities. Only if he united with me as if it is a benefit for me, I too, while in separation, could do what “I” seek out for; but such a great lord, taking an ordinary position, considered uniting with me as his own benefit; in such case, while in separation, can I think “I won’t leave him if he comes and I won’t search for him if I lost him”? When he maintains the perfection of his qualities, are you asking me to not eliminate the blame?
  • Adhi mUrththiyai – When the friend said to her “As you are born in a high family heritage, instead of waiting for him to come, your becoming agitated is causing disrepute to yourself”, she said “I am not trying to cause disrepute; but I am trying to cause respect”; I am desiring for the entity which is singularly explained in SAsthram as in chAndhOgya upanishath “kAraNam thu dhyEya:” (meditate upon the origin/cause), and even if one perishes while trying to attain him, it is still respectable. Previously too, [nampiLLai] mercifully gave an explanation – As said in jithanthE sthOthram 1 “… pUrvaja” (one who puts in the initial effort for the uplifting of jIvAthmAs), while he puts in the initial effort to unite with us, should I not manifest suffering in separation before he does?

Still, instead of saying “she got separated from her beloved lord, subsequently (immediately) she engaged in madal”, it looks like we have to say “she remained in grief for some time, and since she could not bear the anguish, she engaged in madal”.

  • nAdiyE pAsaRavu eydhi – Am I suffering just today? I have been suffering for a long time. Whatever efforts he put in to attain me, my suffering in separation was more than that. Forever, I have searched and not seen him and thus ended up only suffering all along; like some will be born in prison and be raised there, my union with him is only a guess based on my separation from him. Only after having searched in all the places where bhagavAn is present, and not having seen him, have I engaged in madal.
  • pAsaRavu eydhi – Having sorrow. pAsaRavu – sorrow. Also, pAsu means green colour (freshness) and aRu means losing, that is “I have attained different complexion (paleness) [in separation]; another explanation – pAsu means pAsam (attachment); i.e., she is saying “I have given up all attachments towards my relatives”.
  • pAsaraveydhi – I have placed all my attachment on emperumAn.

When said “Whatever may be, this is not done by wise persons”,

  • aRivu izhandhu enai nALaiyam – It has been a long time since I lost my wisdom. Did I not lose my [worldly] wisdom when you bestowed me with “mayarvaRa madhi nalam” (unblemished knowledge and devotion)? When I sent a thiryak (bird) as messenger, did you think that it was “gyAna kAryam” (an action in knowledge), to come and teach me now? Did I not become bewildered back then as said in thiruvAimozhi 1.4.3madhiyellAm uL kalangi” (having the mind totally bewildered)? He is such that, when one comes in contact with them, they will not know anything else, as said in iraNdAm thiruvandhAdhi 42 “pErinbam ellAm thuRandhAr thozhudhAraththOL” (the shoulder which is well worshipped by those who gave up all great pleasures). Not only he would make one forget about the material realm while reaching spiritual realm as explained in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), is he not capable of making one forget everything in this world when true knowledge dawns? Is he such that, one can think about him as well as worldly matters?

When said “whatever you may say, you should at least worry for the blaming by people [around you]”,

  • EsaRum … – Only if our engaging in madal is a fault, their blaming us will be a fault. The blame which occurs for the wise ones, will not affect us, who have lost our wisdom along with the trace of it; so we need not fear for this. Three explanations are mercifully given for this:
    • The people who are being fearless about blaming her.
    • The people who are anguished thinking “we have ended up blaming the one who is engaged in bhagavAn“.
    • She who is beyond the blaming of worldly people.
  • Uravar kavvai – Only if those who are engaged in bhagavAn consider this as a fault, it will be a fault; would the accusations presented by worldly people matter to us?
  • thOzhi – Oh friend who considers my joy and sorrow as yours! only if you consider this as a fault, I will retract [I don’t care about others’ view].
  • en seyyumE – For me who is beyond these worldly accusations, what is the use of the words of such worldly people? We are situated at the stage which is beyond the praising/blaming of worldly people; are these accusations insulting to us? Don’t we sustain ourselves by these worldly accusations? It is said in kuRaL 1141 “alar ezhil [ezha] Aruyir niRkum…” (Our love gets sustained by the people’s accusations). As said in thiruvAimozhi 7.3.8 “alar thURRiRRadhu mudhalAk koNda en kAdhal” (my love which is sustained by the accusations of the people).

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