Monthly Archives: July 2017

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 – 5.6.7 – uRRArgaL enakku

July 31, 2017 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, parAnguSa nAyaki‘s mother says “My daughter is speaking about emperrumAn’s relationship with his devotees as her own”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

uRRArgaL enakkillai yArum ennum uRRArgaL ennakkingellArum ennum
uRRArgaLaich cheyvEnum yAnE ennum uRRArgaLai azhippEnum yAnE ennum
uRRArgaLukkuRREnum yAnE ennum uRRArili mAyan vandhERak kolO?
uRRIrgatken sollich chollugEn yAn? uRRennudaip pEdhai uraikkinRavE

Listen

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

uRRArgaL – relatives (who approach me due to a particular reason [seeking something] or who approach me knowing me truly well)
enakku – for me
yArum – any one
illai – not present
ennum – she said;
ingu – in this world

(on the basis of the natural relationship, without seeing their qualities)
ellArum – everyone
enakku – for me
uRRArgaL – relatives
ennum – she said;
uRRArgaLai – to be my relative
seyvEnum – will make
yAnE – I
ennum – she said;
uRRArgaLai – those who approached me with ulterior motives
azhippEnum – cut off my relationship (by bestowing what they ask for [and pushing them away])
yAnE – I
ennum – she said;
uRRArgaLukku – those who approached me without any ulterior motives
uRREnum – all types of relationships
yAnE – I am
ennum – she said;
uRRAr – no matter how intelligent one is, one who saw him [by his own effort]
ili – not present
mAyan – amazing lord
vandhERak kolO – is this how he entered her?
uRRirgatku – for you all who are my relatives
ennudaip pEdhai – very young daughter of mine
uRRu – seen through her inner vision
uraikkinRa – the words which are spoken
en – how
solli – tell
soluugEn – will explain?

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

My daughter said “there are no relatives present for me”; she said “in this world, everyone is my relative”; she said “I will make them to be my relatives”; she said “I will cut off my relationship with those who approached me with ulterior motives”; she said “I will be all types of relationships for those approach me without any ulterior motives”; is this how the amazing lord who is not seen by anyone no matter how intelligent one is, entered her? How will I tell and explain to you all who are my relatives about my very young daughter’s inner vision and the words spoken by her?

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

uRRArgaL enakku illai yArum ennum – She said “there is no relative for me due to a particular reason [based on one’s karma]”. Alternative explanation – there is no one who knows his/ her true relationship with me and be friendly/devoted towards me. Even after reciting as said in nArAyaNa sUktham “pathim viSvasya” (he is the lord of the entire universe), they will go and worship other dhEvathAs [Just reciting verses mechanically and not putting the principle into practice].
uRRArgaL enakku ingu ellArum ennum – She said “there is no one who is not a natural relative to me”. That is, though they themselves would not show natural attachment towards me , I would manifest natural relationship and care towards them.
uRRArgaLaich cheyvEnum yAnE ennum – She said “I will select some of them and make them approach me”.
uRRArgaLai azhippEnum yAnE ennum – She said “if they become attached to worldly pleasures, I will bestow those pleasures to them and push them away from me”. Alternative explanation – iLaiyaperumAL a disciple of mudhaliyANdAn mercifully explained as heard from ANdAn – she said “I will destroy them [their worldly pleasures] by manifesting my beauty etc”.
uRRArgaLukku uRREnum yAnE ennum – She said “for those who are exclusively devoted to me, I too will be exclusively committed to them”. Alternative explanation – for those who consider me as all types of relatives, I too consider them the same way.
uRRAr ili – Did the amazing sarvESvaran who has never been attained by any one on his/her own effort until now, enter her?
uRRIrgaL … – When told “Why are you doubting like this? Why don’t you explain clearly to the relatives?”, parAnguSa nAyaki‘s mother says “Shall I simply say because you are relatives? Should there not be something to say? How can I explain this?”.

They ask, “Why are you saying like this?”, she says,

uRRu … – My very young daughter have clearly understood about emperumAn and is speaking [about emperumAn]; how can I, who am just in the shore, [understand it and] explain it? Since the divine mother mood is also a state of mind of AzhwAr himself [just as parAnguSa nAyaki mood is also a state of mind of AzhwAr], why is she faltering to explain [why could she not understand and explain it herself]? As ISvaran is explained in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRiyAn” (emperumAn himself does not know the limits of his greatness), here AzhwAr’s state cannot be understood even by herself.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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 – 50 – ariya pulanaindhadakki

July 31, 2017 Published by: T N Krishnan

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

avathArikai

AzhwAr says that it is very easy to see emperumAn for those who are without involvement in worldly pursuits.

Let us go through the pAsuram and its meanings:

ariya pulan aindhadakki Ay malar koNdu Arvam
puriya parisinAl pulgil periyanAy
mARRAdhu vIRRidundha mAvalipAl vaNkai nIr
ERRAnaik kAnbadhu eLidhu

Word by Word Meanings

ariya – difficult to control
pulan aindhu – the five sensory perceptions
adakki – to bring under one’s control
Ay malar koNdu – taking flowers after proper selection, in the hand
Arvam puriya parisinAl – in the path of love
pulgil – if worshipped
periyanAy – as a great person (in both wealth and magnanimity)
mARRAdhu vIRRirundha – without change (in donating)
mAvali pAl – towards mahAbali
vaN kai – with his munificent hands
nIr ERRAnai – emperumAn who received water [which is given as indication of commitment to donating]
kANbadhu – to worship
eLidhu – will be easy

vyAkyAnam

ariya pulan aindhu adakki – controlling with difficulty the five sensory organs of ear, mouth, eye, nose and body [skin] which are uncontrollable. If water, meant for one channel, is diverted into two channels, it will become insufficient for both channels. In the same way, the sensory perceptions which are meant for enjoying emperumAn should be controlled, without going into worldly pursuits.

ariya pulan – in SrI bhagavath gIthA 6-34 arjuna tells krishNa “chanchalam hi mana: krishNa pramAthi balavadh dhrudam | thasyAham nigraham manyE vAyOr iva sudhushkaram ||” (krishNa! I think that this mind is unsteady, makes me agitated, strong, steady on lowly pursuits. Controlling it is as difficult as controlling wind). Thus, isn’t mind very difficult to control?

Ay malar koNdu Arvan puriya parisinAl pulgil – if we approach emperumAn with flowers appropriate to him, with love

Ay malar koNdu – with the best flowers

Arvam puriya parisu – in a loving way

pulgil – if we embrace. Since attaining him is sweet, AzhwAr lovingly equates attainment as embracing him. Just as we desire to attain good things when we come across such things, it is enough if we desire to attain emperumAn. There is no need for any special rituals.

periyanAy mARRAdhu vIRRirundha mAvalipAl – thinking of himself as being superior to emperumAn, mahAbali sat [on his throne] as if he would give to everyone whatever they wanted without any refusal.

vaN kai nIr ERRAn – it is easy to see someone who is habituated to giving to others with his hands, but who goes to get seek alms from another. Is he not someone who will go and seek alms from someone who says that he will give something! Hence there is nothing difficult in attaining him; it is very easy.

We shall move on to the 51^st pAsuram next.

adiyEn krishNa ramanuja dhAsan

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 – 5.6.6 – inavEy malai

July 28, 2017 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki‘s mother says “She said that she is the one who performed krishNa leelAs such as lifting up the gOvardhana hill”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

inavEy malai EndhinEn yAnE ennum ina ERugaL seRREnum yAnE ennum
ina An kanRu mEyththEnum yAnE ennum ina Anirai kAththEnum yAnE ennum
ina Ayar thalaivanum yAnE ennum inath thEvar thalaivan vandhERak kolO?
inavERkaNNalleerkkivai en sollugEn? inavERkaNNi en magaL uRRanavE

Listen

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

inam – abundant
vEy – having bamboos
malai – gOvardhana hill
EndhinEn – lifted
yAnE – I
ennum – she said;
inam – surrounded
ERugaL – seven bulls
seRREnum – killed
yAnE – I
ennum – she said;
inam – as a single herd
An kanRu – calves
mEyththunum – shepherded
yAnE – I
ennum – she said;
inam – groups of
Anirai – cows
kAththEnum – protected
yAnE – I
ennum – she said;
inam – having similar qualities
Ayar – for the cowherd boys
thalaivanum – leader
yAnE – I am
ennum – she said;
inam – assembled
dhEvar – nithyasUris
thalaivan – sarvESvaran, who is the controller
vandhERak kolO – did he enter?
inam – enriched
vEl – like a spear
kaN – having beautiful eyes
nalleerkku – for you all
vEl – spear
inam – matching
kaNNi – having eye
en – my
magaL – daughter
uRRana – acquired
ivai – these aspects
en – how
sollugEn – shall I explain?

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

My daughter said “I lifted the gOvardhana hill which is having abundance of bamboos”; she said “I killed the seven bulls which surrounded me”; she said “I shepherded the calves as a single herd”; she said “I am the leader among the cowherd boys who have similar qualities like me”;did sarvESvaran, who is the controller of the assembled nithyasUris enter her? How shall I explain these aspects acquired by my daughter who is having a matching spear like eye to you all who are having enriched spear like beautiful eyes?

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

ina vEy malai … – She said “I effortlessly held the gOvardhana hill which has abundance of bamboos, like an umbrella was held upside down”.
inam ERugaL … – She said “Not just one or two, but seven deadly bulls were killed at once by me by strangling their necks”.
ina An kanRu … – She said “I shepherded the calves which were of the same age as me as said in SrIvishNu purANam 5.17.19 ‘vathsa madhyagatham bAlam’ (child amidst calves)”.
ina Anirai … – She said “as those who practice brahmacharyam (bachelorhood) followed by gArhasthya dharmam (householder life), I first tended the calves in my childhood and later tended cows”.
ina Ayar … – She said “While I engage in mischievous activities along with the cowherd boys of my age as said in periyAzhwAr thirumozhi 3.1.1 “thannErAyira piLLaigaLOdu” (krishNa along with boys who match his age, qualities etc), there is none who can match my mischiefs”.
inath thEvar … – Did the leader of nithyasUris who are comparable to emperumAn in not having any expectations from anyone, enter my daughter? [Here, inam is explained as “same species”]
inath thEvar … -Alternate explanation – Since the nithyasUris do not enjoy bhagavAn individually and enjoy as a group only, inam indicates many groups of nithyasUris. It is already said in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaL” (groups of nithyasUris).
ina vEl … – What shall I say to you all who are sharply observing her thinking “what will she end up with?”.

When asked “What is the difficulty in explaining?”, she says

ina vEl kaNNi … – Shall I explain the torment she is going through which would normally be experienced by those who are caught in her eyes? Those who are caught in her eyes go through what is explained in thiruviruththam 6 “uyir kAmingaL gyAlaththuLLE” (Oh those who are in this world! Save yourself).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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 – 49 – magizhalagonRE poL

July 28, 2017 Published by: T N Krishnan

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

avathArikai

AzhwAr says in this pAsuram that irrespective of whatever means people employ, apart from those who develop hatred for worldly pursuits and attain him, others cannot see him.

Let us go through the pAsuram and its meanings:

magizh alagu onRE pOl mARum pal yAkkai
negizha muyalgiRpArkkallAl mugizh virindha
sOdhi pOl thOnRum sudar pon nedu mudi em
Adhi kANbArkkum aridhu

Word by Word Meanings

magizh alagu onRE pOl – just as the seed of the magizham tree (a kind of flower bearing tree with sweet fragrance) can be kept in a very restricted location as well as in an expansive location
mARum pal yAkkai – with various forms which keep changing constantly
negizha – to be rid of
muyalgiRpArkku allAl – other than those who attempt to
kANbaArkkum – the others who desire to see
mugizh virindha sOdhi pOl thOnRum – that which appears like a brightened radiance
sudar pon nedu mudi – the one who has radiant, beautiful and large crown
em Adhi – sarvESvaran (supreme being), who is the cause for my existence
aridhu – is rare to attain.

vyAkyAnam

magizh alagu onRE poL mARum pal yAkkai – in maths, the seed of the magizham (bearing flowers with a sweet fragrance) tree can be placed either in a very small area or in a very large area. In the same way, the AthmA (soul) based on its past deeds, can enter either the form of an ant or the form of a brahmA (one who creates all the worlds at the command of emperumAn) and takes birth repeatedly for innumerable times. nammAzhwAr mercifully spoke of the same concept in thiruviruththam 95 “yAdhAnum Or Akkaiyil pukku” (entering in some form or the other).

negizha muyalgiRpArkku allAl – apart from those who make an attempt to get rid of such births, emperumAn cannot be seen by the others. These forms [physical bodies inside which the soul pervades] have a special property. They will desire those who desire them. They will not like those who do not like them. There is nothing softer than a body. AzhwAr says that those who develop a hatred for worldly pursuits and who develop a desire to envision emperumAn can easily see him.

mugizh virindha sOdhi pOl thOnRum sudar pon nedu mudi em Adhi – Adhi means the causative factor for all. emperumAn’s crown has a radiance that has just blossomed, is very beautiful to look at and points out that he is the Lord of all.

kANbArkkum aridhu – even for those who desire to see him, unless they rid themselves of desire for worldly pursuits, it is very difficult to see him. Even if one were to think “Isn’t he ours! Is it difficult to see him! “as mentioned above, unless the desire in worldly pursuits is eradicated totally, it is very difficult to see him.

Adhi – He is such an entity who gives us physical forms, gives us sensory perceptions, awaits our consent for him to uplift us, expectantly awaits to accept our service to him after we have rid ourselves of our connection with this world. He will not show himself up to those who still desire worldly pursuits. Thus the opinion here is that unless we remove our desire for worldly pleasures, we cannot attain him.

We shall take up the 50^th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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 – 5.6.5 – thiRambAmal

July 27, 2017 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, parAnguSa nAyaki‘s mother says “My daughter said that she is the one who performs activities such as protecting the universe etc”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

thiRambAmal maN kAkkinREn yAnE ennum thiRambAmal malai eduththEnE ennum
thiRambAmal asuraraik konREnE ennum thiRam kAtti anRu aivaraik kAththEnE ennum
thiRambAmal kadal kadaindhEnE ennum thiRambAdha kadal vaNNan ERak kolO?
thiRambAdha ulagaththIrkken sollugEn? thiRambAdhen thirumagaL eydhinavE

Listen

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

thiRambAmal – not violating the norms
maN – universe
kAkkinREn – protecting
yAnE – I am
ennum – she said;

(to protect the cows)
thiRambAmal – to hold it still [ [to avoid any disturbance to those who have taken shelter underneath]
malai – [gOvardhana] hill
eduththEnE – I lifted
ennum – she said
thiRambAmal – without letting anyone escape
asurarai – demons (such arishta, dhEnu et al)
konEnE – I killed
ennum – she said;
thiRam – strengths (which highlight his ability to be victorious)
kAtti – manifested
anRu – long ago (when dhuryOdhana et al were fighting them)
aivarai – the five pANdavas
kAththEnE – I protected
ennum – she said;
thiRambAmal – without forgetting [the purpose]
kadal – ocean
kadaindhEnE – churned
ennum – she said;
thiRambAdha – one who does not falter (in protecting his devotees)
kadal vaNNan – one who has ocean like form/colour
ERak kolO – is this how emperumAn entered her?
thiRambAdha – fixated on knowing [about parAnguSa nAyaki]
ulagaththIrkku – for the worldly people
en – my
thiru – comparable to lakshmI
magaL – daughter
thirambAdhu – without missing
eydhina – the qualities that are attained
en – in what way
sollogEn – shall I explain?

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

My daughter said “I am the one who is protecting the world, by not violating the norms; she said “I lifted the gOvardhan hill and held it still”; she said “I killed all the demons without letting anyone escape”; she said “Long ago, I protected the five pANdavas by manifesting my strengths”; she said “I churned the ocean without forgetting the purpose”; is this how emperumAn who does not falter and who has ocean like form/colour, entered her? In what way shall I explain to the worldly people who are fixated on knowing about the qualities attained by my daughter who is comparable to lakshmI?

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

thiRambAmal … – To ensure that one person’s clothes are not worn by seven persons [to maintain some order], and as said in thaiththirIya upanishath “bhIshAsmAth vAtha:pavathE” (fearing bhagavAn‘s orders, wind is blowing), I am protecting the earth. She said “I lifted the gOvardhana hill and ensured that not even a single drop of rain touched a cow or a cowherd boy”. She also said “I completely destroyed the groups of asuras without leaving anyone behind”.
thiRam kAtti … – Manifesting my qualities in this world; she said “I protected pANdavas back then by showing partiality towards pANdavas by changing day to night, taking up arms after vowing not to do so and showing the life spot of the enemies”. He made arjuna who said in SrI bhagavath gIthA 1.32 “na kAnkshE vijayam krishNa” (Oh krishNa! I don’t have any desire for victory) to say as in SrI bhagavath gIthA 18.73 “karishyE vachanam thava” (I will execute your words immediately).
thiRambAmal kadal … – She said “I was the one who churned the great ocean using the manthar mountain as the hand-mortar, without having it overflow in any direction, similar to curd being churned inside a pot without spilling anywhere”.
thiRambAdha kadal vaNNan … – Did sarvESvaran who has unlimited capabilities to have no one violate his rules, come and enter her?
thiRambAdha ulagaththIrkku … – What shall I say to you who are determined not to leave this place without hearing the explanation from me? What shall I say about my daughter who is equivalent to lakshmI, who attained that which cannot be withdrawn by any of our advice? How can some one in the shore explain about a person who is deep in the ocean?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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 – 48 – kazhal onReduththu

July 27, 2017 Published by: T N Krishnan

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

avathArikai

AzhwAr tells his heart “Oh heart! We do not have to observe the difficult-to-practice controls of sensory perceptions etc. Since emperumAn comes to where we are and offers himself to us, you try and enjoy him with affection”

Let us enjoy the pAsuram and its meanings.

kazhal onRu eduththu oru kai suRRi Or kai mEl
suzhalum surAsurargaL anja azhalum
seruvAzi EndhinAn sEvadikkE sella
maruvAzhi nenjE magizhndhu

Word by Word Meanings

Azhi nenjE – Oh my heart, which is as deep as the ocean!
kazhal onRu – one leg of namuchi [son of mahAbali]
eduththu – taking hold of
oru kai – with one divine hand
suRRi – spinning him around
suzhalum – (demons who were) scared (as to what will happen)
sura asurargaL – both celestial persons and demons
anja – to be afraid of
Or kai mEl – on top of the other hand
azhalum – glowing red hot
seru Azhi EndhinAn – emperumAn who is holding his sudharSana chakkara (disc)
sEvadikkE sella – to attain his fresh divine feet
magizhndhu maruvu – enjoy with happiness

vyAkyAnam

kazhal onRu eduththu oru kai suRRi – he stretched one divine leg and spun around his enemies with one divine hand. Alternatively, we can consider that he took hold of one leg of mahAbali’s son namuchi and spun him around with one divine hand and threw him.

Or kai mEl azhalum seru Azhi EndhinAn – emperumAn’s sudharSana chakkaram (divine disc) spits fire on both dhEvas (celestial entities) who are loving towards emperumAn and are fearful about any danger that may happen to him and demons, who are out to cause harm to emperumAn, without any difference, due to his deep affection for emperumAn. emperumAn holds such divine disc which is always battle ready, on his other divine hand. emperumAn’s action then was such that his followers were afraid of any harm that could befall him and his enemies were afraid as to what harm he will create for them! On my heart! Proceed towards his divine feet to attain them. It is enough if you do not reject his divine feet when they come on their own towards you.

Azhi nenjE – Oh my heart! You are as deep as the ocean. When you are ready to attain emperumAn’s divine feet, do not do that as a routine.

magizhndhu maruvu – attain his divine feet with total affection. Will you not feel happy and enjoy emperumAn when he removes our enemies and offers his divine feet to us by coming to us, and who also feels exhilarated that he has now attained us?

Let us take up the 49^th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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 – 47 – vAri surukki

July 26, 2017 Published by: T N Krishnan

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

avathArikai

AzhwAr says that it is not possible for anyone to attain his divine feet other than by those who control their sensory organs such that they do not go after worldly pleasures, and who have full knowledge about him.

Let us go through the pAsuram and its meanings:

vAri surukki madhak kaLiRu aindhinaiyum
chEri thiriyAmal senniRIi kUriya
mey gyAnaththAl uNarvAr kANbarE mEl oru nAL
kai nAgam kAththAn kazhal

Word by Word Meanings

madhak kaLiRu aindhinaiyum – the five sensory perceptions which are like elephants in rut
vAri surukki – reducing the water [which is like enjoyment]
chEri thiriyAmal sem niRIi – ensuring that they do not loiter in the streets of worldly objects such as sound, smell etc
kUriya – subtle
mey gyAnaththal – true knowledge which takes the form of devotion
uNarvAr – those who can know [emperumAn]
mEl oru nAL – in earlier time
kai nAgam kAththAn – the one who protected the elephant, gajEndhrAzhwAn with the trunk [in our sampradhAyam, it is common to denote certain entities as AzhwAn to bring in a distinction of superior knowledge about emperumAn, over other entities; gajEndhra is one such]
kazhal – the divine feet
kAnbar – they will see and enjoy

vyAkyAnam

vAri surukki – to control a rutting elephant, people would reduce its intake of water. The worldly pleasures are to sensory organs, much similar to water for an elephant in rut. To control the five sensory organs which are like elephants, one has to reduce gradually the pleasures that they enjoy. If they are completely stopped immediately, they will tear us apart. At the same time, if we allow them to go their way , they will become very arrogant and will become more roused. In SrI bhagavath gIthA 2-62, emperumAn says “sangAth sanjAyathE kAma: kAmAth krOdhOpi jAyathE: krOdhAth bhavathi sammOha: sammOhAth smruthi vibhrama: smruthibhramSAth budhdhinASO budhdhinASAth praNaSyathi” (due to attachment towards worldly pleasures lust is formed; lust begets anger; anger leads to inability to discriminate; indiscrimination leads to loss of memory; that results in loss of intelligence; loss of intelligence results in the persons’s destruction in samsAram (material realm)). Hence one should not indulge too much in sensory pleasures and should not reduce them at once. There should be a balance between the two extremes for sustaining oneself and they should be reduced slowly.

madhak kaLiRu aindhinaiyum – the five sensory organs of ears, mouth, eyes, nose and body which are like five rutting elephants.

chEri thiriyAmAl sem niRIi – if the elephant strays within one’s area of vision, it can be caught. If sensory perceptions are controlled such that they do not stray in worldly pleasures, like the example of the elephant, it would lead to sharp, true knowledge. True knowledge results in capability to know the subtle meanings [of SAsthras] and to know AthmA (soul) and paramAthmA (emperumAn). Those who carry out deeds which are prescribed in SAsthras, without any attachment in the deeds will have their sins removed, leading to knowledge about AthmA and paramAthmA, knowing further that jIvAthmA is a servitor to paramAthmA and would finally be able to see him. It is said “upAsanam dhruvAsmruthi: dharSana samAnAkArathA prathyakshApathi” (devotion is the steady level of thoughts. It will create the impression of seeing [emperumAn] directly. This will lead to attaining the goal of seeing directly). In SrI bhagavath gIthA 18-55, emperumAn says “thathO mAm thathvathO gyAthvA viSathE thadhanantharam” (he knows about me truly through devotion and after that he attains me through that devotion).

mEl oru nAL kai nAgam kAththAn kazhal – AzhwAr gives example to show that they attain emperumAn. In earlier times, an elephant by name gajEndhra, avoiding its indulgence in worldly pursuits, entered a pond with the intention of plucking a lotus to place at the divine feet of emperumAn. However it was caught by a crocodile in the pond. To overcome the hurdle created by the crocodile and to remove its sorrow, emperumAn killed the crocodile and placed the lotus plucked by the elephant on his divine feet. Those who have devotion towards such emperumAn will get to attain his divine feet. AzhwAr says that just as emperumAn removed the enemy of elephant and gave himself to the elephant, he would remove the enemies of his followers (being caught by sensory indulgence) and give himself to them.

chEri thiriyAmal senniRIi – has it not been said in SrI bhagavath gIthA 2-59 “vishayA vinivarthanthE nirAhArasya dhEhina: rasavarjam rasO’pyasya param dhrushtvA nivarthanthE ” (for a person who has come out of worldly pursuits which are the prey to sensory perceptions, those pursuits will leave. The desire in worldly pursuits does not leave him. Once he attains the higher level of seeing the basic nature of AthmA, this desire also leaves)!.

kUriya mey gyAnam – this is defined as thinking of emperumAn as the sweet entity to be attained and thinking of him as the path and object to be attained.

We shall next consider the 48^th pAsuram.

adiyEn krishNa ramanuja dhAsan

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 – 5.6.4 – seyginRa kidhi

July 25, 2017 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, parAnguSa nAyaki‘s mother says “My daughter is saying that all actions/rituals etc are at her disposal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

seyginRa kidhi ellAm yAnE ennum seyvAninRanagaLum yAnE ennum
seydhu mun iRandhavum yAnE ennum seygaip payan uNbEnum yAnE ennum
seyvArgaLaich cheyvEnum yAnE ennum seyya kamalak kaNNan ERak kolO?
seyya ulagaththIrkkivai en sollugEn? seyya kani vAy iLamAn thiRaththE

Listen

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

seyginRa – being performed
kidhi – (present) karma/kriyA (actions)
ellAm – all
yAnE – at my disposal
ennum – she said;
seyvAn – to be performed
ninRanagaLum – actions that are waiting (in future)
yAnE – at my disposal
ennum – she said;
mun – previously
seydhu – performed
iRandhavum – actions that were completed (in the past)
yAnE – at my disposal
ennum – she said;
seygai – for these actions
payan – results
uNbEnum – enjoyer
yAnE – I am
ennum – she said;
seyvArgaLai – for the performers of these actions
seyvEnum – creator
yAnE – I am
ennum – she said;

(this)
seyya – reddish
kamalam – lotus like
kaNNan – sarvESvaran having eyes
ERak kolO – is it due to his entering her?
seyya – you who are honest/straightforward
ulagaththIrkku – for the worldly people
seyya – reddish
kani – fruit like
vAy – having lips
iLam – young
mAn – doe
thiRaththu – in her matter
ivai – these
en – what
sollugEn – shall I say?

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

My daughter said “all karma/kriyA (actions) which are being performed are at my disposal”; she said “all actions which are waiting to be performed are at my disposal”; she said “all actions which were previously performed and completed are at my disposal”; she said “I am the enjoyer of the results of these actions”; she said “I am the creator of the performers of these actions”; is this due to sarvESvaran who is having reddish lotus like eyes entering her? What shall I say to you who are honest/straightforward worldly people in the matter of my young doe like daughter who is having reddish fruit like lips?

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

seyginRa kidhi … – She is saying that all actions which are being performed in the present, waiting to be performed in future and completed in the past, are all at my disposal.
seygaip payan uNbEnum … – She said as in SrI bhagavath gIthA 10.25 “aham hi sarva yagyAnAm bhOkthA cha” (I am the enjoyer of all sacrifices). She said that the enjoyers of the results of actions are at my disposal. Alternatively she is saying that both the actions and the enjoyer of the results of such actions are at my disposal.
seyvArgaLai … – She said that I am the one who facilitates the performers of actions and will make them perform those actions. Alternative explanation – she said that I am the one who makes them perform these actions and surrender unto me.
seyya kamalak kaNNan … – She transformed from being “asithEkshaNA” (one with black eyes) to be “puNdarikAksha” (lotus like red eyes). She transformed from being “maiya kaNNAL” (black eyed) to be “seyya kOlath thadam kaNNan” (one with beautiful big reddish eyes).
seyya ulagaththIrkku – Instead of knowing whether it can be explained or not, you keep requesting me to tell about her – what shall I say to you?
seyya kani vAy … – Due to her enactment of bhagavAn, as during the time of samSlEsham (union), her lips are red; what shall I say about my daughter who is emotionally charged and very young? While the lips become pale during separation, they are red due to her sustenance by enactment. [What shall I say about ] the matters relating to my daughter who is having reddish lips and is resembling a very young deer.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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 – 46 – paN purindha

July 25, 2017 Published by: T N Krishnan

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

avathArikai

AzhwAr says in this pAsuram that emperumAn not only does good to these people [brahmA et al] by being in the forefront, but when they leave him of their own accord and indulge in deeds which are harmful to them, he removes their faults and protects them. In the earlier pAsuram brahmA’s ignorance was mentioned. In this pAsuram, Siva’s ignorance is highlighted.

Let us go through the pAsuram and its meanings:

paN purindha nAnmaRaiyOn sennip paliyERRa
veNpurinUl mArban vinai thIra puN purindha
AgaththAn thAL paNivAr kaNdIr amarar tham
bhOgaththAl bhUmi ALvAr

Word by Word Meanings

paN purindha nAn maRaiyOn – brahmA, who was taught the four vEdhas, along with their [musical] tunes
senni – on the head
pali yERRa – one who took alms
veN puri nUl mArban – rudhra who has white coloured yagyOpavIdham (sacred thread) worn across the chest
vinai thIra – to remove the brahmahaththi curse (due to harming a brAhmaNa; in this case brahmA)
puN purindha AgaththAn – emperumAn who harmed his divine heart
thAL – divine feet
paNivAr kaNdIr – see those who worship
amarar tham bhOgaththAl – along with enjoyment of nithyasUris
bhUmi ALwAr – will rule this earth too

vyAkyAnam

paN purindha nAn maRaiyOn sennip pali yERRa – Siva had severed one of the heads of brahmA, who had learnt the vEdhas with all the intonations. He severed the head of the one who was not only his father, but father of all the people in the world. Siva himself says in mAthsya purANam 1-8-2 “vAmAngushta nakAgrENa chinnam thasya SirO mayA” (that brahmA’s head was severed by the edge of the nail on my left hand). brahmA who was angered by this cursed him saying “kapAlee thvam bhavishyasi” (you will be with the skull) due to which the skull got stuck well with Siva’s hand. Since brahmA had cursed him saying that he has to beg till the skull becomes full, Siva went on begging for a very long period with that skull to rid himself of the curse.

veN puri nUl mArban vinai thIra – In order to atone for his bad deed, Siva wore a white coloured sacred thread and stood in front of emperumAn with the skull. Just as those who go about life as they like, indulging in sinful deeds, start taking dip in holy rivers and oceans once the effects of the sins become severe and trouble them, Siva also came in front of emperumAn with lot of humility. It is not only Siva who had severed his father’s head. pArvathi, his consort, was also responsible for the death of her father dhaksha. Siva’s follower saNdESvaran had also severed the foot of his father (all these persons are disrespectful of their fathers). It is opined here that since the word “vinai thIra” has been used it is clear that Siva is subordinated to the results of bad deeds and he is incapable of removing the effects of his sins. Thus there is no doubt that he is not ISvaran (supreme lord).

puN purindha AgaththAn – After seeing Siva, who thinks highly of himself, going around with the skull begging for alms, emperumAn’s divine mind was hurt. Alternatively we can consider the meaning of puN purindha AgaththAn as “alangal mArvil vAsanIr koduththavan” spoken mercifully by thirumazhisai AzhwAr in thiruchchandha viruththam 113, which means that emperumAn made an incision on his chest and took out fragrant blood to fill the skull in Siva’s hand. brahmA suffered by having his head severed. Siva severed a head and became a sinner. emperumAn removed the pain of both.

Those who attain such emperumAn’s divine feet ……

amarar tham bhOgaththAl bhUmi ALwAr – instead of suffering like Siva et al, they will experience the joy of nithyasUris (permanent dwellers of SrIvaikuNtam) in paramapadham and also experience the happiness on this earth. Hasn’t nammAzhwAr mentioned in thiruviruththam 79 “viNNuLArilum sIriyar” (those who worship emperumAn on this earth are superior to nithyasUris in paramapadham)! Or, as mentioned by nammAzhwAr in thiruvAimozhi 4-3-11 “vaiyam manni vIRRirundhu viNNumALvar maNNUdE” (they will rule the earth and also be happy in SrIvaikuNtam).

Let us take up the 47^th pAsuram next.

adiyEn krishNa ramanuja dhAsan