Daily Archives: July 25, 2017

thiruvAimozhi – 5.6.4 – seyginRa kidhi

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

Full series >> Fifth Centum >> Sixth 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, 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

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mudhal thiruvandhAdhi – 46 – paN purindha

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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 4-3-11vaiyam manni vIRRirundhu viNNumALvar maNNUdE” (they will rule the earth and also be happy in SrIvaikuNtam).

Let us take up the 47th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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