Monthly Archives: July 2017

thiruvAimozhi – 5.5.11 – aRivariya pirAnai

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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 the end, AzhwAr says “Those who practice this decad are vaishNavas in this samsAram (material realm) itself”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the realisation of true nature, i.e. having servitude towards bhagavAn, as the result of practicing this decad.

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

aRivariya pirAnai AzhiyangaiyanaiyE alaRRi
naRiya nanmalar nAdi nankurugUrch chatakOpan sonna
kuRi koL AyiraththuL ivai paththum thirukkuRungudi adhan mEl
aRiyak kaRRu vallAr vaittaNavar Azh kadal gyAlaththuLLE

Listen

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

(For those who try to know him with their own ability)

aRivu – to know
ariya – impossible
pirAnai – being lord
Azhi – the divine chakra (which reveals that lordship)
am – beautiful
kaiyanai – having in his divine hand
alaRRi – talk unceasingly (highlighting his love)
naRiya – having ultimate fragrance
nal – best
malar – like flowers
nAdi – seeking out
nan – having distinguished gyAnam etc which gives qualification to enjoy [bhagavAn]
kurugUr – the leader of AzhwArthirunuagari
satakOpan – nammAzhwAr
sonna – blessed
AyiraththuL – among the thousand pAsurams
kuRi – the symbols in the form, weapons and ornaments
koL – having
thirukkuRungudi adhan mEl ivai paththum – this decad about thirukkuRungudi
aRiya – to have their knowledge shining
kaRRu – learn
vallAr – those who can meditate upon the meanings
Azh – deep
kadal – surrounded by ocean
gyAlaththu uLLE – in the earth
vaittaNavar – will live, having distinguished relationship with bhagavAn and experience of him.

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

thirukkuRungudi nambi is the supreme lord, who is impossible to be known and is having divine chakra in his beautiful divine hand; nammAzhwAr who is the leader of AzhwArthirunagari and is having distinguished gyAnam etc which gives qualification to enjoy [bhagavAn], talking unceasingly, seeks out such emperumAn like seeking out for the best flowers having ultimate fragrance, blessed this decad among the thousand pAsurams; those who can learn and meditate upon the meanings of this decad to have their knowledge shining, will live, having distinguished relationship with bhagavAn and experience of him on this earth which is surrounded by deep ocean.

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

  • aRivariya pirAnai – Whether we attain him or not, at least we did not engage in self effort to attain him. [Even without the self-effort] as bhagavAn is already existing, one can easily attain him and enjoy him whenever desired. Are they [mothers] engaged in self-effort to know about him? They must be; if they think that they can withdraw parAnguSa nAyaki on their own effort, they also think that “we can know about him on our own effort”.
  • Azhi am kaiyanaiyE alaRRi – As he began saying “sanginOdum nEmiyOdum” (with the conch and disc) in the first pAsuram, he completes too [saying “Azhi am kaiyan“]. No one can enjoy him like AzhwAr without giving up [alternative explanation – without leaving aside his hand]. Previously AzhwAr enjoyed the divine beautiful combination of his hand and chakra along with other beautiful aspects; but here [in this pAsuram], he is fully focussed on the divine hand and chakra combination and is talking about that only unceasingly.
  • naRiya nan malar nAdi – Seeking out for the most fragrant  and best flowers. It is said in thiruvAimozhi 2.4.11adi sUttalAgum andhAmamE” (his divine feet should be decorated with beautiful garlands).
  • nan kurugUrch chatakOpan – It is the birth in that town which caused this overwhelming love in AzhwAr.
  • kuRi koL … – Among the thousand pAsurams, this decad which fully reveals nambi’s beauty is focussed on thirukkuRungudi. This decad which collectively/expansively explained the divine beauty of nambi due to his being decorated with the divine weapons and divine ornaments.
  • aRiyak kaRRu vallAr – Those can learn [this decad] and know well. Knowing and learning means – knowing and meditating upon the fact “nambi’s presence in thirukkuRungudi is greater than emperumAn‘s presence amidst the nithyasUris in SrIvaikuNtam, with respect to the revelation of his qualities [such as saulabhyam (simplicity) etc]”. An entity is glorified due to its qualities only; wherever such qualities are revealed, that is where greatness lies.
  • Azh kadal gyAlaththu uLLE vaittaNavar – Those who know the distinguished nature of ugandharuLina nilangaL (dhivya dhESams – the divine abodes where emperumAn himself is happily residing), will live like nithyasUris while being in this samsAram (material realm) which is like a desert.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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mudhal thiruvandhAdhi – 41 – kunRu anaiya

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avathArikai

AzhwAr is fearful in his heart as to whether we, who are habituated to carrying out misdeeds, can go near him even if we have a strong relationship with him and he is capable of eliminating our enemies. He himself gives the reconciliation, saying “he has come here only to forgive us of our faults. There is nothing else that you need to do to obtain his grace. Just create an involvement towards him and try to enjoy him. That alone will enable you to attain his grace”

Let us go through the pAsuram and its meanings:

kunRu anaiya kuRRam seyyinum guNam koLLum
inRu mudhalAga en nenjE enRum
puRan uraiyE Ayinum pon Azhik kaiyAn
thirRn uraiyE sindhiththu iru

Word by Word Meanings

en – my
nenjE – heart!
inRu mudhalAga – starting from now
enRum – at all times
puRan uraiyE Ayinum – even if it were spoken as a lip service
pon Azhikk kaiyAn thiRan uraiyE – matters related to emperumAn who is holding the beautiful disc  on his hand
sindhiththu iru – keep meditating
kunRu – looking like a hill
kuRRam seyyinum – if sins are committed
guNam koLLum – (without considering such sins, emperumAn) will only look at the good deeds.

vyAkyAnam

kunRu anaiya kuRRam seyyinum – Just as it says in vishNu dharmam “mEru manthara mAthrO’pi rASi: pApasya karmaNa: kESavam vaidhyamAsAthya dhurvyAthiriva nachyathi ” (just as a serious disease disappears on seeing a good medical practitioner, the bundles of sins of a person, even if they are as much as mEru mountain, will disappear once the person attains kESavan), even if one had done sins to the extent of a mountain.  Due to their greatness and unshakable nature, sins and mountains are comparable and hence AzhwAr compares sins to mountains. Sins cannot be got rid of any means other than by experiencing them. If emperumAn says “I tolerate your sins” all the sins will disappear.

guNam koLLum – emperumAn considers even a little bit of something good among the bad deeds carried out by the person unknown to himself, as a mountain. Alternatively, emperumAn forgets sins which are the size of a mountain and considers only the good done by the person even if it is the size of a mustard. Just as periyAzhwAr says in periyAzhwAr thirumozhi 4-9-2 “seydhArEl nanRu seydhAr” (if a person carries out a faulty deed thinking that emperumAn is there to tolerate it, emperumAn would say that he had done only good), emperumAn considers even a fault as a good deed. emperumAn is always permanent. jIvAthmA is also permanent. And emperumAn is the one who considers even a bad deed as a good one. If this indeed were true, why did the jIvAthmA lose this benefit all along?

inRu mudhalAgaAzhwAr says that this benefit will accrue from the day jIvAthmA realises that emperumAn has this quality in him [of considering the fault as good deed].

en nenjE – Oh my heart, which follows my way instead of taking me in your way! Is it possible to talk wholeheartedly about his qualities? ….

enRum puRan uraiyE Ayinum – even if meaningless gibberish were spoken in praise of emperumAn instead of wholeheartedly praising him. Has it not been said “vruthaiva bhavathO yAthA bhUyasi janmasandhathi thasyAmanyathamam janma sanchithya SaraNam vraja ” (your series of births had gone wasted. Choose a distinguished birth from among them and surrender to emperumAn)!

ponnAzhikkkaiyAn – one who holds the beautiful sudharSana chakkaram (disc). nenjE! You have seen emperumAn with his disc and hand. After seeing this, is it possible to forget him? His beauty is such that even if you were involved with him in some way (without being in a wholehearted manner) the involvement is taken by him as if it were done wholeheartedly.

thiRan uraiyE sindhiththiru – keep thinking about him and be without any fear. Alternatively, we can consider “puRan uraiyE Ayinum”to mean “Oh heart! Even though you were involved with other matters all along, now do what I had told you”. The powerful message from the one who is holding the disc [emperumAn] is his divine words in SrI bhagavath gIthA 18-66 “sarva dharmAn parithyajya mAmEkam SaraNam vraja, aham thvA sarva pApEbhyO mOkshayishyAmi mA sucha:” (leave aside all righteous paths, as means to attain me, and surrender only to me. I shall release you from all sins. Do not worry).

sindhiththiru – keep thinking about that word. Just as arjuna says in SrI bhagavath gIthA 18-73 “sthithOsmi gatha sandhEha” (I am standing devoid of doubt), remain happy.

thiRan urai – In SrI rAmAyaNam SrI rAma says “mithrabhAvEna samprAptham nathyajEyam kathanchana, dhOshO yadhyapi thasya syAth sathAmEthadhagarhitham” (I will never give up a person even if he comes in the garb of a friend. Even if faults are there in him, let them be. This is not something to be condemned by good persons). thiruvAimozhi 2-7-3 says “mAdhavan enRadhE koNdu ennai ini ippARpattadhu yAdhu avangaLum  sErkodEn enRu ennuL pugundhirundhu thIdhu avam kedukkum amudham ” (just because I said mAdhavan [consort of mahAlakshmi] he entered my heart with a vow that henceforth he will not allow any fault to accrue to me. He is the most enjoyable entity and removed all my varied sins).

Let us take up the 42nd pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 5.5.10 – kazhiya mikkadhu

Published by:

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 “The manner in which nambi’s divine form shines in my heart is beyond the comprehension of anyone”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The divine form which is enjoyed by nithyasUris (eternal residents of paramapadham), is very radiant and apt goal, is shining in my heart to be comprehended by none”.

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

kazhiya mikkadhOr kAdhalaL ivaL enRu annai kANa kodAL
vazhuvil kIrththith thirukkuRungudi nambiyai nAn kaNda pin
kuzhumith thEvar kuzhAngaL kai thozhach chOdhi veLLaththin uLLE
ezhuvadhOr uru en nenjuL ezhum Arkkum aRivaridhE

Listen

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

ivaL – she
kazhiya – to eliminate
mikkadhu Or – great
kAdhalaL – one who has love
enRu – saying that
annai – mother
kANa – to see (nambi)
kodAL – does not allow;

(one who makes his devotees exist exclusively for him)
vazhuvil – unimpaired
kIrththi – having glories
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am having overwhelming affection)
kaNda pin – after seeing
dhEvar kuzhAngaL – groups of nithyasUris
kuzhumi – associating with each other
kai thozha – to be served and enjoyed
sOdhi veLLaththin uLLE – amidst a flood of radiance
ezhuvadhu – appearing in a raised manner
Or – unique
uru – the divine form, which is the apt destiny

(in the same manner)
en – my
nenjuL – in the heart
ezhum – appeared;

(this)
Arkkum – for even those who are very wise
aRivu – to know (through self effort)
aridhu – difficult

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

My mother does not allow me to see nambi saying that she is having great love which cannot be eliminated; after seeing thirukkuRungudi nambi who is having unimpaired glories, his divine form which is the apt destiny to be served and enjoyed by groups of nithyasUris associating with each other and which appears in a raised manner amidst a flood of radiance, appeared in my heart; it is difficult to know for even those who are very wise.

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

  • kazhiya mikkadhu Or kAdhalaL ivaL – The love which does not have a match and cannot be seen in anyone else; alternative explanation – the love which keeps increasing as days go by; SrI rAmAyaNam yudhdha kANdam 5.4 “SOkaSchakila kAlEna gachchathAhyabagachchathi | mamachApaSyatha:kAnthAmahanyaha nivarthathE ||” (People in general will forget the sorrows as time goes by; but for me, as time goes by the sorrow increases) – people in general, will be very sad on the day of getting separated from their beloved person, and will recover subsequently and forget about that; but for me, as days go by, the sorrow keeps increasing.
  • annai kANa kodAL – The mother who first thought “I should see her falling in love”, does not allow me to see him now. So why is she [mother] doing like this now? She would not let parAnguSa nAyaki to have so much love to have herself finished [in suffering] and would like her to reach emperumAn and see them together. kANgai (seeing) means meditating here. It is said in periya thiruvanthAdhi 28 “nenjennum utkaN” (the heart/mind which is known as the internal eye). The mother even controlled the heart of parAnguSa nAyaki.
  • vazhuvil … – one who is having faultless glories.
  • nAn – Just as the glories have no separate existence from him, I who have no separate existence from him.
  • kaNda pin – What is it that AzhwAr is seeing? From thiruviruththam 1st pAsuram “poyn ninRa gyAnamum” upto [just before] thiruvAimozhi 10.10.1 “muniyE nAnmuganE“, everything is part of a single stream of consciousness. All the others in between these two are just the visualisations in his heart.
  • kuzhumi … – The groups of nithyasUris will engage in emperumAn as people will form a human chain [to hold each other for safety] and step in to a flood.
  • sOdhi veLLaththin uLLE ezhuvadhu Or uru – As said in SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance), the form is to be assumed amidst the flood of radiance.
  • en nenjuL ezhum – He will shine in my heart, as he is shining amidst the nithyasUris.

When mother asks “But we are not seeing that”, she replies,

  • Arkkum aRivu aridhE – Just as I cannot forget him, he cannot be known [seen] by one’s own self effort.

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 – 40 – peru vil pagazhi

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avathArikai

AzhwAr says that the purpose of dwelling permanently at thirumalai, as thought by emperumAn, is to destroy the enemies of followers and be joyful.

Let us go through the pAsuram and its meanings:

peruvil pagazhik kuRavar kaichchendhI
veruvip punam thuRandha vEzham iruvisumbil
mIn vIzhak kaNdu anjum vEnkatamE mEl asurar
kOn vIzhak kaNdu ugandhAn kunRu

Word by Word Meanings

peru vil – with a large bow
pagazhi – and arrows
kuRavar – hunters’
kai – held in the hand
sem thI – to the red hot fire
veruvi – being fearful
punam thuRandha – leaving the fields
vEzham – elephant
iru visumbil – from the expansive sky
mIn vIzha – with the shooting star falling
kaNdu – seeing that
anjum – fearful place (that it is the burning firewood thrown by the hunters)
vEnkatamE – Oh thirumalai!
mEl – in earlier time
asurar kOn vIzha – hiraNyan, the leader of demons, falling down
kaNdu – seeing (that)
ugandhAn – one who felt joyful
kunRu – is thirumalai

vyAkyAnam

peru vil – the hunters hold a large bow like SrI rAma, as mentioned in SrI rAmAyaNam yudhdha kANdam 100-12 “sa dhadharSa thathO rAmam thishtanthamaparAjitham | AliganthamivAkASam avashtabhya mahadh thanu: ||” (rAvaNa saw SrI rAma, who is unconquered and who is holding a large bow that reaches up to the sky).

pagazhiAzhwArs and AchAryars take heart from the sharp arrows of SrI rAma and get rid of their fear as mentioned by thirumazhisai AzhwAr in nAnmugan thiruvandhAdhi 8 “ilai thuNai maRRu en nenjE kUr amban allAl” (Oh my heart! There is none to support other than the one with sharp arrows). In the same way, this AzhwAr [poygai AzhwAr] also talks about the sharpness of the hunters’ arrows. The way the hunters of thirumalai are holding the bow is similar to the way SrI rAma and lakshmaNa are holding! The hunters who are holding the bow and sharp arrows in one hand are holding torches [burning firewood] in the other, in order to remove the darkness, while going to their fields for protecting them.

veruvip punam thuRandha vEzham – elephants which foray into the fields for food, on looking at the torches and the bow / sharp arrows that the hunters are holding, will become fearful and will run away, thinking that they should never ever come to these fields.

iru visumbil mIn vIzhak kaNdu anjum vEnkatamE – even as the elephants are running away from the fields fearing the torches, they see shooting starts falling from the expansive sky towards the earth. Thinking that these are the torches being thrown at them by the hunters, they stand transfixed, unable to go further. It appears to them that it was better in the fields as the torches would have been brought by the hunters for some other purpose whereas here, the shooting stars [which they think are torches] are being aimed at them by the hunters and they become more fearful.

mEl asurar kOn vIzhak kaNdu ugandhAn kunRuAzhwAr, on seeing the fear that the elephants have is reminded of the fear that hiraNyan had on seeing narasimha. thirumalai is the place that emperumAn came to, after destroying hiraNyan and feeling happy that he was able to destroy the enemy of his child devotee prahlAdha. He stands in thirumalai in order to eliminate enemies of his followers in future too.

Let us consider the 41st pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.5.9 – mun ninRAy

Published by:

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 the ninth pAsuram, parAnguSa nAyaki says “nambi has entered my heart with all his beauty and never leaves there even for a moment so that I don’t forget him”.

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

mun ninRAy enRu thOzhimArgaLum annaiyarum munidhir
mannu mAdath thirukkuRungudi nambiyai nAn kaNda pin
senni nIL mudi AdhiyAya ulappil aNigalaththan
kannal pAl amudhAgi vandhu en nenjam kazhiyAnE

Listen

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

(you were raised [in a very caring way] without being seen by sun, to be seen by mortals)

mun – in front
ninRAy – stood
enRu – saying that
thOzhimArgaLum – the friends (who suffer along)
annaiyarum – mothers (who seek out the well-being)
munidhir – were angry [on me];
mannum – firmly rooted
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am setting out to go without caring for my femininity)
kaNda pin – after seeing
senni – on the head
nIL – tall (which indicates supremacy over everyone)
mudi – divine crown
AdhiyAy – etc
ulappil – countless
aNi – wore
kalaththan – has ornaments
kannal – sugar
pAl – milk
amudhu – like nectar
Agi – being infinitely enjoyable
vandhu – came
en – my
nenjam – heart
kazhiyAn – is not leaving

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

Friends and mothers are angry at me saying that I am standing in front; after seeing nambi of thirukkuRungudi which is having firmly rooted tall mansions, he came with his tall divine crown on the head and countless ornaments, being infinitely enjoyable like sugar, milk and nectar, into my heart and is not leaving [from there].

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

  • mun ninRAy enRu – It seems that parAnguSa nAyaki has not even stood in front of her friends. She is like sIthAp pirAtti as said in SrI rAmAyaNam ayOdhyA kANdam 33.8 “yAnaSakyApurAdhrashtum bUthairAkASakairapi” (That sIthA who could not be seen by the great elements too). Seeing her boldness [in pursuing emperumAn by coming out], irrespective of those who like her [friends] or who censure her [mothers], start censuring her.
  • mannu mAdam – As said in SrIvishNu purANam 5.38.9 “vAsudhEvagruham thvEkam  na plAvayathi sAgara:” (krishNa’s palace cannot be destroyed even by the ocean), she is saying that these mansions will remain in tact even during praLayam (deluge).
  • nAn kaNda pin – I who will not withdraw. I who am free of any shyness.
  • senni … – Starting with the crown on the top of his head, one who is having countless ornaments. One who is having countless divine ornaments starting with the divine crown on his head which reveals his supremacy.
  • aNi kalan – the divinely beautiful combination of ornaments.
  • kannal pAl amudhu Agi – This implies all types of tastes.
  • vandhu … – After arriving in my heart, he is not leaving. They cannot censure the one who brought me out in to the fore front [emperumAn]; they are only capable of censuring me saying “mun ninRAy” (you stood in front). I too desire to forget him, but am unable to do so [you can suggest a way to forget him].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 39 – idandhadhu bhUmi

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avathArikai

Is there any place which is not his? Is there any activity that he has not carried out for his followers? That being the case, what is special about thirumalai? AzhwAr says that unlike other places, emperumAn has come to this place with lot of affection and has made it his permanent dwelling place and this speciality is exclusive to thirumalai.

Let us first go through the pAsuram and its meanings:

idandhadhu bhUmi eduththadhu kunRam
kadandhadhu kanjanai mun anja kidandhadhuvum
nIrOdha mA kadalE ninRadhuvum vEnkatamE
pErOdha vaNNar peridhu

Word by Word Meanings

pEr Odham vaNNan – emperumAn having the complexion of a large ocean
mun – in earlier times
idandhadhu – (in varAha form) dug out
bhUmi – was the earth
eduththadhu – held as umbrella
kunRam – was the gOvardhana hill
anja kadandhadhu – destroyed through fear
kanjanai – was (king) kamsa
kidandhadhuvum – reclined
nIr Odham mA kadal – ocean which is full of water and which keeps throwing up waves
peridhu ninRadhuvum – stood always
vEnkatamE – only at thiruvEnkatam

vyAkyAnam

idandhadhu bhUmi – when the world drowned during deluge, emperumAn took the form of varAha (wild boar) and dug out the earth.

eduththadhu kunRam – when indhra (lord of celestial people) became angry [on being denied food] and created hailstorm, emperumAn lifted the gOvardhana hill like an umbrella and stopped the hailstorm, thus protecting the cowherds.

kadandhadhu kanjanai mun anja – in earlier times when kamsa tried to destroy krishNa, he made kamsa to shiver on merely seeing him and killed him.

kidandhadhuvum nIr Odham mA kadalE – as the origin of these incarnations, emperumAn reclined on thiruppARkadal (the milky ocean) which has large amount of liquid and throws up waves.

During each of these incarnations, very few people only were able to see him and enjoy him. Unlike that, he came to thiruvEnkatam to be seen and enjoyed by everyone at all the times.

pErOdha vaNNar peridhu ninRadhuvum vEnkatamEemperumAn who has the complexion of large ocean with agitating waves, does not return to paramapadham after his incarnations but goes to thiruvEnkatam to take permanent residence, with full desire. Just as he himself has divined in SrI bhagavath gIthA 4-8parithrANAya sAdhUnAm vinASAya cha dhushkruthAm, dharma samsthApanArththAya sambhavAmi yugE yugE” (in every yugam, I incarnate myself in order to protect the good people, destroy the bad people and to establish righteousness), his incarnations are only to remove the dangers that could occur to his followers. But is it not true that thiruvEnkatam is such that he comes ahead and stays there so that it will prevent dangers that would set in, in future! There is not a deed that emperumAn has not carried out for our sake, with immeasurable love. But, we [the samsAris] do not have real involvement in anything. While professing that we enjoy him, we relish food. But we do not have total involvement even in that. We observe fast on some days because we do not like that food. We like women. But on occasions, we forget them too and play games like chathurangam (modern day chess) or sleep, as a pastime. We do not have real love towards anything. This is a major difference between him and us.

idandhadhu bhUmi eduththadhu kunRam kadandhadhu kanjanai mun anja – he overcame the danger that befell earth during deluge; he removed the danger due to hailstorm; he removed the danger due to kamSan too. He reclined on his thirupARkadal after completing incarnations so that he could rest awhile and be alone for some time. We can see the beauty of his digging out bhUmi which got drowned during deluge; the beauty when he lifted  the gOvardhana hill as an umbrella; the beauty which came as a victory upon destroying kamSan; the beauty of his reclining in thirupARkadal – all these beauty can be seen together at thiruvEnkata hills, in the divine form of thiruvEnkatavan.

We shall next take up the 40th pAsuram.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.5.8 – kaiyuL nanmugam

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki says “His shoulders which are touched by his beautiful hair and his other beautiful features appear in front of me and hurt me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. parAnguSa nAyaki says “His wholesome physical beauty appears in front of me and hurts me”.

pAsuram

kaiyuL nanmugam vaikkum naiyum enRu annaiyarum munidhir
mai koL mAdath thirukkuRungudi nambiyai nAn kaNda pin
seyya thAmaraik kaNNum alkulum siRRidaiyum vadivum
moyya nIL kuzhal thAzhndha thOLgaLum pAviyEn mun niRkumE

Listen

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

(Due to suffering in separation)

kaiyuL – in the hand
nal – beautiful
mugam – face
vaikkum – placing
naiyum – (moreover) becomes weakened
enRu – saying that
annaiyarum – you mothers who put in the efforts initially leading to this weakness in me
munidhir – showing your anger;

(due to the falling of nambi’s shadow)
mai – blackish complexion
koL – having
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am naturally weak)
kaNda pin – after seeing
seyya – reddish
thAmarai – lotus like
kaNNum – divine eyes
alkulum – (enjoyable) hip
siRu – thin (to be contained in a fist)
idaiyum – waist
vadivum – the form (which is the abode for these beautiful aspects)
moy – density
koL – having
nIL – lengthy
kuzhal – hair
thAzhndha – lowering
thOLgaLum – shoulders
pAviyEn – I who am having sin (which stops me from enjoying those desirable aspects)
mun – in front of me
niRkum – stood.

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

Saying that I am placing my beautiful face in my hand and becoming weakened, you mothers who put in the efforts initially leading to this weakness in me are showing your anger; after seeing nambi of thirukkuRungudi which is having black coloured mansions, his reddish lotus like divine eyes, hip, thin waist, his form, his dense lengthy hair which are lowering on his shoulders are all standing in front of me who is a sinner.

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

  • kai uL nan mugam vaikkum – Due to the suffering in separation from him, she placed her face in her hand (palm). She has become so adventurous. Should she not know the distinguished nature of her own face? SrI rAmAyaNam sundhara kANdam 21.19 “bhujam anyasya kasyachith” (This arm was given as pillow-rest for the lord of the universe SrI rAma. How can I present this arm as pillow-rest for anyone else?). My face can only tolerate the touch of my beloved lord’s hand. By this, the pArathanthriyam (ultimate subservience) which excludes self also, is explained. This is the exact meaning of the word “nama:” (not for me – only for emperumAn). Since the ukAram (“u” in praNavam) which is the shortened version of this “nama:” explains this pArathanthriyam, the same principle is applicable here in “nama:” too [ukAram explains exclusive servitude/subservience for emperumAn, and “nama:” extends it to further eliminate servitude/subservience to self].
  • naiyum – She becomes weakened since she cannot tolerate her own enjoyment.
  • enRu annaiyarum munidhir – Why am I hating the accusations of the people of the town? [mother is showing that first of all I should not be enjoying my own face].
  • mai koL mAdam – [Dark coloured mansions] Due to the ancient nature and also due to nambi’s shadow falling on them as said in SrI rAmAyaNam AraNya kANdam 38.15 “Sobayan dhaNdakAraNyam” (SrI rAma’s divine form’s radiance spread through the forest and lit up the whole forest).
  • nAn kaNda pin – After I, who am similar to those ancient mansions to become weakened, have seen him. She is said as in thiruvAimozhi 2.1.6 “naivAya emmE pOl” (You are also weak like me).
  • seyya thAmaraik kaNNum – The eyes which make one exist exclusively for emperumAn.
  • alkulum – The lap where those who are captivated will rest and sustain themselves.
  • siRRidaiyum – The waist portion which is so thin that it is assumed to exist as a connecting point between the upper and lower parts of the body.
  • vadivum – His form which does not allow restraining myself. It is his form which does not allow her to restrain herself.
  • moyya … – The divine attractive hair which is attractive and lowers itself into the shoulders which deserve to be embraced.
  • pAviyEn munniRkumE – When that which cannot be enjoyed appears in front, it leads to more anguish. As she is saying “munniRkum” (standing in front), she is also saying “pAviyEn” (sinner [who cannot enjoy it]). It appears like a horse for an elephant, which runs just in reach of the elephant, yet can never be reached.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 38 – Urum vari aravam

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avathArikai

Since emperumAn came to dwell in thirumalai, with desire, AzhwAr, on seeing this, describes with joy, all the entities which have connection with emperumAn in that place. If a particular place is desired, all the things associated with that place also become desirable! Just as all the people in paramapadham (SrIvaikuNtam) are desired since paramapadham is a place to be attained.

Let us enjoy the pAsuram and its meanings:

Urum vari aravam oN kuRavar mAL yAnai
pEra eRindha peru maNiyai kArudaiya
min enRu puRRadaiyum vEnkatamE mEla surar
em ennum mAladhu idam

Word by Word Meanings

Urum – that which crawls
vari aravam – snake with lines (on its body)
oN kuravar – wise inhabitants (hunters) of thirumalai hill
mAl yAnai pEra – making the huge elephants, which are grazing in the fields, to leave
eRindha – thrown (on those elephants)
peru maNiyai – huge carbuncle gems
kAr udaiya min enRu  – thinking that it is the lightning amidst clouds
puRRu adiyum vEnkatamE – (fearing the thunder) such snakes entering their anthills in thiruvEnkatam
mEla surar – distinguished celestial beings [nithyasUris]
em ennum – thinking that this is ours
mAladhu idam – is the place desired by emperumAn as his dhivyadhESam.

vyAkyAnam

Urum – The snakes in thirumalai will crawl around, as they like. Without any specific target, they will keep crawling, as a pastime. sumithrA tells lakshmaNa in SrI rAmAyaNam ayOdhyA kANdam 40-5 “rAmE pramAdham mA kArshi: puthra bhrAthari gachchathi” (Oh dear child! By watching the gait of SrI rAma when he is walkling, don’t get involved in that and slip from protecting him). Similar to that beautiful gait of Sri rAma, the beauty of the snakes crawling all over the hills engages AzhwAr.

vari aravam – The lines on the body of the snake are beautiful to look at. AzhwAr involves with the snake as if it is a part of emeprumAn’s divine body and it is the mattress thiruvananthAzhwAn (AdhiSEshan) for emperumAn.

oN kuRavar – great inhabitants of the hill, the hunters. The greatness about these people is that they do not leave thirumalai and go down the hills. They think that leaving the hills will be termed as a great calumny to their heritage.  If someone says “such and such person’s great  grandfather’s great grandfather had left the hill once”, they will consider that as an affront on their clan. Without inviting such insults, these inhabitants have been residing in the hills. Unlike mukthars who had once lived in the samsAram and then got liberated to reach paramapadham, these inhabitants, very much like the nithyasUris who had always lived in paramapadham, always lived on the thirumalai hills (they are thus different from the brAhmaNas (that we had seen in the previous pAsuram) who come to thirumalai hills from all directions to worship and carry out kainkaryam to emperumAn there).

mAl yAnai pEra eRindha perumaNiyai – elephants looking like mEru mountain, would be straying in the fields.

pEra eRindha – In order to drive away the elephants, the hunters of the hills will throw carbuncles on them. Afraid of the radiance of the carbuncles, the elephants will get bewildered and run wildly, like mountains moving suddenly.

perumaNiyai – the inhabitants throw the invaluable carbuncles as if they are throwing them on mountains.

kAr udaiya min enRu puRRadaiyum – When these carbuncles hit the elephants, it would appear as if lightning is streaking across dark clouds. Snakes will mistake this action as if it is the clouds which are moving with lightning flashing across them and in fearful anticipation of the subsequent thunder, they will enter their protective anthills. It would appear as if lightning carries the cloud as lightning flashes across the clouds! Thus, AzhwAr engages deeply with the thirumalai hills, the snakes which keep moving around there, with the elephants which stray into the fields, with the inhabitants who drive away the elephants, with the carbuncle gems which are used to drive them, with the snakes which are afraid of this simulation and reach their anthills, without any difference, since all these entities are in thirumalai hills.

meLA surar emmennum mAladhidam – the nithyasUris who are permanent dwellers of paramapadham are the distinguished celestial people, unlike the dhEvars (celestial persons in indhra’s place of swargam / heaven) who are created. Each of these nithyasUris will come to thirumalai hills claiming “this is ours; this is ours” and reside there with affection.

Even though the term “Urum variaravam” appears to be in singular, the opinion is that all the snakes in thirumalai would act like this.

We shall move on to the 39th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.5.7 – niRaindha van pazhi

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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 the seventh pAsuram, parAnguSa nAyaki says “the total beauty of nambi‘s divine form took roots in my heart”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “nambi, along with his divine form which is infinitely radiant, splendid and attractive, stood in my heart with his divine chakra in his hand”.

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

niRaindha van pazhi nam kudikkivaL enRu annai kANa kodAL
siRandha kIrththith thirukkuRungudi nambiyai nAn kaNda pin
niRaindha sOdhi veLLam sUzhndha nINda pon mEniyodum
niRaindhennuLLE ninRozhindhAn nEmi angaiyuLadhE

Listen

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

nam – our
kudikku – clan
ivaL – she (parAnguSa nAyaki)
niRaindha – complete
van – very strong
pazhi – ridicule
enRu – saying that
annai – mother
kANa – to see
kodAL – not allowing;
siRandha – glorious
kIrththi – having fame
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am captivated in such great fame)
kaNda pin – after enjoying
niRaindha – complete
sOdhi veLLam – flood of radiance
sUzhndha – being surrounded
nINda – splendid
pon – attractive
mEniyOdum – with divine form
en uLLE – in my heart
niRaindhu – filled
ninRu ozhindhAn – stood;
nEmi – divine chakra (which is a unique symbol)
am – beautiful
kai – in the divine hand
uLadhu – is present

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

The mother is not allowing parAnguSa nAyaki to see nambi saying “she is a complete and very strong ridicule to the whole clan”; after enjoying thirukkuRungudi nambi who is having glorious fame, he stood in my heart with his splendid attractive divine form which is surrounded by complete flood of radiance; the divine chakra is also present in his beautiful divine hand.

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

  • niRaindha van pazhi – ANdAL (the revered wife of kUraththAzhwAn) pointed parASara bhattar and sIrAmap piLLai (vEdha vyAsa bhattar) to AzhwAn and said to him “They have attained the right age for marriage; why are you not doing anything?”, and AzhwAn said  “Alright! When I go to have dharSan of periya perumAL tomorrow, you send them along with me”. On the next day, they all went to periya perumAL and stood in his divine presence; periya perumAL gave aruLappAdu (invitation to speak, through archaka) and asked “AzhwAn, it looks like you want to say something”. AzhwAn mercifully replied “Others are saying that these two are ready for marriage”. Subsequently, their marriage got fixed [by divine arrangement, with periya nambi family]. Thus, this clan remains “We should get the goal attained with bhagavAn‘s effort only and our desiring for something in itself is a ridicule”. mahAbhAratham vishNu dharmam Slokam is explained here to establish that bhagavAn is the only upAyam (means) and other upAyams are actually hurdles in attaining the goal. atha bhAthaka bIthasthvam – It is well known that dharmaputhra lied once and had to visit naraka. He is known to have performed rAjasUya yagyams and is not known to have committed any forbidden activities.  atha bhAthaka bIthasthvam – If you thought your previous activities were detrimental and became frightened, once you understand “All activities which are done with ahankAram (ego) and mamakAram (possessiveness) are detrimental when considered that krishNa is the only refuge for all our goals”, you will understand that those activities are detrimental too. vimuktha … – Instead of you yourself trying in different ways, giving up everything else, see that you place all the responsibility on emperumAn thinking “let the lord fulfil our goals”. Now, the mother is trying to restrain parAnguSa nAyaki saying “pazhi” (ridicule) which is nothing but attachment towards bhagavAn; both the states of being the divine mother who tries to restrain her daughter saying “pazhi” and being parAnguSa nAyaki, the daughter who says “pazhi enRu mILEn” (I will not withdraw thinking that it is a ridicule), are different states of AzhwAr himself; the instructions of the divine mother trying to withdraw parAnguSa nAyaki resemble the first part of charama SlOkam in SrI bhagavath gIthA where bhagavAn is explained as the only means; parAnguSa nAyaki’s words of saying “I won’t withdraw considering my effort to be a ridicule”, resemble the nishkarsham [that one will surely attain kainkaryam] in the second part of charama SlOkam. The mother tries to restrain her saying “pazhi” eliminates the defects in one’s pursuit of the means [here, the defect is self-effort; one should fully depend on the lord]; parAnguSa nAyaki’s firm state saying “pazhi enRu mILEn” eliminates the defects in one’s attainment of the goal [here the defect is to be patient to attain the goal; one should have haste/urge in attaining the goal]. Should the para bhakthi (the state of knowing bhagavAn as everything) which is part of the nature of the self, be renounced [No]! There is nothing extraneous or to be given up [with regard to para bhakthi] in the true nature of the self which is explained in chAndhOgya upanishath 8.12 “svEnarUpENa abinishpadhyathE” (he attains his natural and distinguished state). When we look at the upAyam (means) [i.e., bhagavAn], one will start fearing to consider even what is ordained to be done as means; when we look at the upEyam (goal) [i.e., kainkaryam to bhagavAn], one cannot stop doing anything as in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams). One should not say “I gave these up fearing that they will become upAyam (my own effort)” for lazily giving up ordained activities due to old habits of nAsthikyam (disbelief in SAsthram); nor should one give up those activities [kainkaryams] which are done out of attachment towards bhagavAn saying “what if these were considered to be upAyams (my own effort)?”. Our AchAryas/elders would engage in all activities [kainkaryams] like laukIka (worldly people) and yet will have no upAya budhdhi (the thought of those activities being means to attain something) [It is important to note that kainkaryam in itself is the goal and not a means to achieve something else]. Thus restraining oneself from pursuit of emperumAn saying “pazhi” is the meaning of the first half of charama SlOkam; not giving up the pursuit saying “pazhi” is the meaning of the second half of charama SlOkam.
  • siRandha … – thirukkuRungudi nambi who has matching fame.
  • nAn kaNda pin – After I, who is as matching as such fame to him, have seen it. As said in SrI rAmAyaNam AraNya kANdam 37.18 “yasya sA janakAthmajA … apramEyam hi thath thEja:” (The greatness of the one (SrI rAma) who is married to the daughter of janaka, is beyond comprehension), for emperumAn, just like the fame, the relationship with her too is glory in itself – such parAnguSa nAyaki.
  • niRaindha … – Like those who reside amidst the tides of river gangA, his form is appearing amidst the flood of his radiance. One who has to assume the presence of his form amidst the radiance. And his form is so lofty to be conceived and great.
  • niRaindhu en uLLE ninRu ozhindhAn – Once when nanjIyar was going to the temple and met piLLAn on the way. nanjIyar asked piLLAn “Does ISvara have svarUpa vyApthi (pervading in a subtle form) only? does he also vigraha vyApthi (present in the heart, with a divine form)?”. piLLAn explained “Generally [with respect to every entity], he is pervading with a subtle form only; but for devotees, out of his grace towards them, he is present in their heart with the form which they considered as auspicious target; now, wherever you observe pramANams (references in sacred texts) for svarUpa vyApthi, they highlight his general omnipresence and wherever you observe pramANams for vigraha vyApthi, they highlight his special presence in the hearts of his devotees”.
  • nEmi am kai uLadhE – If the whole bodily beauty is of one scale, the beautiful combination of his divine hand and divine chakra is on a higher scale. Would I not give up my attachment, had he not held the divine chakra in his hand? As he is having the divine chakra in his hand, would it be possible for me to withdraw my attachment for him fearing ridicule [of others]?.
  • niRaindhu en uLLE ninRu ozhindhAn – He filled my heart and stood there so that I cannot listen to your advice.
  • ninRu ozhindhAn – As he arrives in to my heart giving up his travels, am I able to move around now? Can you not ask him to leave from my heart, so that I can avoid this ridicule? As he is beautiful on his own to be warded of evil eyes, if he has the divine chakra in his hand, can I restrain my attachment towards him? Can I minimize his completeness or the complete ridicule in me?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 37 – vagai aRu nuN kELvi

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avathArikai

AzhwAr says “is it that emperumAn came as a mendicant for one day? Has he not made himself as a mendicant for all times to come, for all people to come and attain him, telling people ‘will you not come and attain me?’ by remaining at thirumalai?” AzhwAr says “he remains at thirumalai at all times, as if telling people, don’t regret that you were not there when I incarnated as vAmana, that my period was over and how do we enjoy him?”

Let us go through the pAsuram and its meanings:

vagaiyaRu nuN kELvi vAyvArgaL nALum
pugai viLakkum pUm punalum Endhi thisaithisaiyil
vEdhiyargaL senRu iRainjum vEnkatamE veN sangam
Udhiya vAy mAl ugandha Ur

Word by Word Meanings

vagai aRu – cutting off other kinds, such as other deities and other means
nuN kELvi vAy vArgaL – those who have subtle knowledge through hearing
vEdhiyargaL – brAhmaNas
nALum – everyday
pugai viLakkum – dhUpam (fragrant smoke, incense) and dhIpam (lamp)
pUm punalum – flower and water
Endhi – holding
thisai thisaiyil – from all directions
senRu – going to (thirumalai)
iRainjum – worship
vEnkatamE – thiruvEnkatam!
veN sangam Udhiya vAy – having divine lips which blew the white coloured conch
mAl – emperumAn
ugandha – relished
Ur – living place

vyAkyAnam

vagai aRu nuN kELvi vAy vArgaL – those who have heard the fine aspects of vEdhas (sacred texts) which give out many varieties of benefits. krishNa says in SrI bhagavath gIthA 2-41vyavasAyAthmikA budhdhirEkEha kurunandhana | bahusAkhA hyananthAScha budhdhayO’vyavasAyinAm ||” (Oh arjuna! The knowledge about the truthfulness of AthmasvarUpam (basic nature of soul) will be focussed as it has as its goal only mOkshapalam (the result of attaining SrIvaikuNtam). The knowledge of those who are wavering will be having many types of offshoots and will be countless). vEdhas reveal not only countless results but also results of very low value such as longevity, progeny etc. If the mind is not steady, such people will take dip in sacred rivers similar to others who do so for attaining lowly results; similarly they will also offer prayers like others who pray for lowly results. But, in the case of those who are desirous of mOksham (liberation) their focus will be only on mOksham. The knowledge of such people ……

vagaiyaRu nuN kELvi – will be such that it will avoid results which are of varied types.

vAyvArgaL – brAhmaNas who have such knowledge

nALum pugai viLakkum pUm punalum Endhi – Since they have heard [vEdhas] well earlier, there will not be a need to hear again. They will get into the act of carrying out kainkaryam immediately. Since the entity which is to be attained and which helps in attaining it are both emperumAn, all the deeds which are carried out towards him will become kainkaryam. Since kainkaryam is very enjoyable, they will carry all the ingredients for worshipping emperumAn (such as sweet fragrance, lamp, flower, water etc) and reach thirumalai from various directions for the brahmOthsavam (a festival conducted over a period of 10 days, normally, to enable devotees to have dharSan (to see emperumAn) in different types of attires/decorations).

vEdhiyargaL – who are these people who congregate for such festivals? They are those who have learnt the inner meanings of vEdham, the meaning of praNavam (this is a single syllable word , composed of three letters, which signifies the servitorship of jIvAthmAs to emperumAn).

senRu iRainjum – isn’t it the objective of learning the meanings of praNavam to reach thirumalai!

veN sangam Udhiya vAy mAl ugandha Ur – thiurmalai is the dhivyadhESam (sacred abode where emperumAn dwells) where kaNNapirAn (krishNa), who blew the pAnchajanya in mahAbhAratha war, resides. When the enemies of arjuna were not felled by his arrows, the sound of pAnchajanya which krishNa created by blowing it in his mouth, felled them instantaneously at the same place. thirumalai is the abode where such kaNNapirAn, who is completely biased towards his devotees, resides.

veNsangam Udhiya vAy mAl ugandha Ur thisai thisaiyil vEdhiyargaL senRu iRainjum vEnkatamE – since it is the abode where kaNNapirAn, who destroyed the enemies, resides, and since it is the abode which protects his followers, his followers, who are learned in the vEdhas, come to that abode from all directions with total desire.

We shall move on to the 38th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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