Daily Archives: July 31, 2017

mudhal thiruvandhAdhi – 51 – eLidhil iraNdadiyum

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avathArikai

In this pAsuram, AzhwAr says if we are devoted to emperumAn, he will destroy our enemies and show himself to us just as he destroyed prahalAdha’s enemy hiraNyan and showed himself to prahalAdha.

Let us go through the pAsuram and its meanings:

eLidhil iraNdadiyum kANbadhaRku ennuLLam
theLiyath theLindhozhiyum sevvE kaLiyil
porundhAdhavanaip poraluRRu ariyAy
irundhAn thirunAmam eN

Word by Word Meanings

en uLLam – Oh my heart!
eLidhil – easily
iraNdu adiyum – both divine feet
kANbadhaRku – appropriate to worship
theLiya – if (you) attain clarity
sevvE theLindhu ozhiyum – (he also) will become very clear [and happy]
kaLiyil – due to vanity
porundhAdhavanai – one who doesn’t come to him
poral uRRu – being intent on waging war
ariyAy – as narasimhan (face of lion and body of human)
irundhAn – one who incarnated
thirunAmam – beautiful divine names
eN – keep meditating

vyAkyAnam

eLidhil iraNdu adiyum kANbadhaRku – the word eLidhil can be interpreted in two ways – (1) not  simple and (2) easy. If it is taken to mean that it is not simple, the meaning for this phrase would be “to see the two divine feet which are very exalted”. If it is taken to mean easy it would mean “to see the divine feet of emperumAn without any effort”

ennuLLam theLiya – Oh my heart! If you leave aside your devotion to worldly pursuits and get clarity [that he is the one to be devoted to] emperumAn will be happy. He will be happy, without being angry at the sins that we have been committing since time immemorial, which had prevented us from seeing him. He will not see our faults if you stop indulging in worldly pursuits.

sevvE theLindhu ozhiyumemperumAn will become very clear. Instead of doing something superficially, he will also become wholeheartedly very clear. Earlier, looking at the countless sins that I was committing, he was very disturbed. Now, after I become clear in my mind and approach him, he will also become very clear and happy.

AzhwAr recounts an incident that happened earlier when his devotee recited his divine name and he went to his help.

kaLiyil porundhAdhavanaip poraluRRu – engaging in fight with hiranya kashyap who was not amicable with emperumAn. hiraNyan, owing to his boons and his strength, became very vain and said that he will not bow down to anyone. A person who says that he himself is God cannot be amicable with emperumAn, can he! Hence, in order to do good to him, emperumAn destroys his physical body.

ariyAy irundhAn thirunAmam eN – since emperumAn was in the form of narasimhan to remove the sadness of his devotee, meditate on the divine names of this form. Another interpretation – he was lazing since there were no more enemies, who would become fodder to his anger, to destroy. What we need to do is to meditate on emperumAn’s divine names, just as his child-devotee prahlAdha did. If we did that, emperumAn will himself protect us, instead of driving us to other deities. Oh Heart! Don’t you know the difficulties that hiraNyan had to endure because he did not meditate on emperumAn’s divine names! AzhwAr says, meditate on his divine names and gain the result that prahlAdha gained instead of suffering like hiraNyan,

We shall take up the 52nd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.6.7 – uRRArgaL enakku

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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 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

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mudhal thiruvandhAdhi – 50 – ariya pulanaindhadakki

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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 51st pAsuram next.

adiyEn krishNa ramanuja dhAsan

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