Daily Archives: July 12, 2017

thiruvAimozhi – 5.5.3 – ninRidum thisaikkum

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

Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In  pAsuram, parAnguSa nAyaki says “nambi’s divine weapons starting with SrI SArngam (bow) appear eternally inside and outside me everywhere”.

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

ninRidum thisaikkum naiyumenRu annaiyarum munidhir
kunRa mAdath thirukkuRungudi nambiyai nAn kaNda pin
venRi villum thaNdum vALum chakkaramum sangamum
ninRu thOnRik kaNNuL nIngA nenjuLLum nIngAvE

Listen

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

ninRidum – standing dumbfounded (being unable to do anything else)
thisaikkum – remain bewildered (not to understand what is said to her)
naiyum – becomes weakened (due to internal thinking)
enRu – saying that
annaiyarum – the mothers who first instigated me into this love
munidhir – you are talking unsavoury words;
kunRam – like a hill
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who enjoy seeing his brave form as said in SrI rAmAyaNam AraNya kANdam “tham dhrushtvA“)
kaNda pin – after enjoying
venRi – victorious
villum – bow
thaNdum – mace
vALum – sword
chakkaramum – disc
sangamum – conch
ninRu – standing together
kaNNuL – inside my eyes
thOnRi – appear
nIngA – do not leave;

(not just that)
nenjuLLum – from inside my heart too
nIngA – do not leave

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

You, the mothers who first instigated me into this love, are talking unsavoury words saying that I am standing dumbfounded, I remain bewildered and have become weakened; after enjoying thirukkuRungudi nambi who is having hill-like mansions [in the holy-abode], his victorious bow, mace, sword, disc and conch are standing together inside my eyes and do not leave; similarly, they do not leave from inside my heart too.

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

  • ninRidum – The different beautiful aspects of nambi are also like SrI rAma’s arrows where each arrow will attack differently as said in SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham” (The rAkshasas were cut, blown away, burnt and destroyed by the arrows of SrI rAma); one will make her dumbfounded; another will take away her intelligence and another will bestow intelligence and make her suffer. You are scolding me when I am dumbfounded, bewildered or weakened, considering them to be my mistake.
  • annaiyarum munidhir – Is it apt for you who have clarity in these matters, to scold me! How can you who are the mothers, be angry on me for showing such affection towards nambi! You who were previously having clarity and bewilderment [during your youth], are angry on me. [Do they have bewilderment?] You are the ones who say as in periya thirumozhi 10.10.9 “Azhiyodum ponnAr sArngam udaiya adigaLai innAr enRaRiyEn” (I am unable to identify this revered lord who is having disc, golden bow). Whatever you have done in your youth, if I did the same in my youth, is that wrong? The whole clan is engaged in attachment/affection towards bhagavAn.
  • kunRam … – Having tall mansions which appear like hills placed next to each other.
  • nAn kaNda pin – After I, who knows the nature of a person based on how they hold the weapon, have seen him. Since parAnguSa nAyaki is vIrapathni (the consort of a brave man, i.e., supreme lord), she knows the difference [Equating parAnguSa nAyaki to sIthAp pirAtti]. Since (sIthAp) pirAtti is the one who brings the bow to perumAL (SrI rAma). [Narrates the incident which happened in dhaNdakAraNyam, where pirAtti instigated SrI rAma to fight for the rishis] When perumAL asked “bring me the bow”, she brought it and gave it to him and observing his stature with the bow, she said “If you roam around with the weapon in this manner, the rishis will come and surrender unto you [asking for help]; you will have to fight the rAkshasas, who are their enemies, which will lead to long lasting rivalry, and will eventually lead to us living in separation; hence you can drop the bow here and we can move around with the guise of those who are engaged in penance”. It is the SAngam (two meanings – her partiality and the bow) which made her say this.
  • venRi vil … – The divine weapons, are identified as both weapons and ornaments. Only when they are used in battle, they are considered as weapons [otherwise, they are considered as ornaments only].
  • venRi villum – The divine bow which is victorious over those who are favourable and others who are unfavourable. As said in SrI rAmAyaNam kishkinthA kANdam 3.9 “SakrachApa nibhE chApE gruhIthvA Sathru nASanE” (hanuman to SrI rAma and lakshmaNa – you who are holding the bows which will destroy the enemies and resemble indhra’s bow) – the favourable ones will sustain on seeing the bow and the enemies will die on seeing the way you hold the bow.
  • thaNdum … – The other weapons which are of the same nature.
  • ninRu thOnRik kaNNuL nIngA – Staying in front of my eyes and not moving aside. Since they tormented me by staying in front of my eyes, I closed my eyes and they appeared in my heart shining brightly.
  • nenjuLLum nIngAvE – Previously, they were “vandhengum ninRidumE” (following me everywhere and present before me), here they are tormenting me both inside and outside. [What is the difference between these two?] She too became similar to nambi‘s beauty. Just as nambi’s beauty torments her everywhere, she too is enjoying him both through internal and external eyes.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi -33 – nagaram aruL purindhu

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avathArikai

AzhwAr says that instead of knowing that it is emperumAn who is being worshipped through all the karmas [deeds], there is no point in reciting some manthrams (SlOkams or hymns) through the mouth and counting the number of times that it is done with the help of hands, as being done in sandhyAvandhanam (salutation carried out thrice a day).

Let us go through the pAsuram and its meanings:

nagaram aruL purindhu nAn mugaRkup pUmEl
pagara maRai payandha paNban peyarinaiyE
pundhiyAl sindhiyAdhu Odhi uru eNNum
andhiyAl Am pana angu en

Word by Word Meanings

pU mEl – on top of the lotus originated from navel
nAn mugaRku –  for brahmA
nagaram aruL purindhu – providing dwelling place
pagara – to teach (others)
maRai payandha – one who taught vEdhas (sacred texts)
paNban – benefactor with simplicity
peyarinaiyE – [his] divine names
pundhiyAl sindhiyAdhu – instead of thinking with the mind
Odhi uru eNNum – reciting hymns and counting them
andhiyAl – carrying out sandhyAvandhanam (a ritual carried out thrice every day in salutation of dhEvathAs)
angu Am payan en – what is the benefit going to be derived?

vyAkyAnam

nAnmugaRkup pUmEl nagaram aruL purindhuemperumAn gave to brahmA, who is the deity for carrying deeds such as creating the worlds etc, his lotus originated from navel as the dwelling place. For brahmA to carry out the huge task of creation he needs a place to stay. emperumAn gave him the lotus flower itself on his navel, where brahmA was born, as his dwelling place. Just as kings would provide dwelling places near their palaces for key persons in their courts, emperumAn also gave a dwelling place close to himself, viz. lotus originated from his navel itself, to brahmA.

pagara maRai payandha – what is the purpose in providing only the dwelling place if knowledge is not provided? Hence, in order to enable brahmA to teach others, emperumAn taught brahmA all the vEdhas; he has such simplicity. Just as indulging parents will keep their wards in their houses instead of sending them to schools, and arrange for teachers to come to their house and teach them, emperumAn also kept brahmA near him and taught him vEdhas. SvEthASvathara upanishath 6-18 also says this “yO brahmANam vidhadhAdhi pUrvam yO vai vEdhAmScha prahiNOthi thasmai” (he who first created brahmA and taught him vEdhas).

paNban peyarinaiyE pundhiyAl sindhiyAdhu – instead of thinking constantly with the mind, the divine names of the entity who provided dwelling place and knowledge.

paNban peyarinaiyE – the divine names which reveal his auspicious qualities

pundhiyAl sindhiyAdhu – instead of thinking about the relationship between emperumAn and ourselves (jivAthmAs) and making him happy through our deeds

Odhi uru eNNum andhiyAl Am payan angu en – what is the purpose in counting with the left hand and right hand and murmuring some hymns? When the heart is not thinking about emperumAn, is there any purpose in thinking about worldly pursuits and mouthing some hymns and counting them with hands? By doing such deeds, the only benefit will be moving away from emperumAn. Here, sandhyAvandhanam has been mentioned only as an example. Any deed carried out without considering it as an offering in worship to emperumAn is useless.

We shall move on to the 34th pAsuram.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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