Monthly Archives: July 2017

thiruvAimozhi – 5.5.1 – enganEyO annaimIrgAL

Published by:

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

Full series >> Fifth Centum >> Fifth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki says “On meditating upon the beauty of your divine face which is together with the AzhwArs (nithyasUris in the form of Sankam, chakram etc), my internal sense (heart/mind) becomes very attached towards it”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki says “My heart is attached to the AzhwArs (nithyasUris in the form of Sankam, chakram etc) which are nambi’s distinguished symbols and his predominant physical beauty”.

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

enganEyO annaimIrgAL! ennai munivadhu nIr
nangaL kOlath thirukkuRungudi nambiyai nAn kaNda pin
sanginOdum nEmiyOdum thAmaraik kaNgaLOdum
senganivAy onRinOdum selginRadhen nenjamE

Listen

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

annimIrgAL – Oh mothers!
nIr – You all
O – instead of showing your love
ennai – me (who became attached to apt matter)
O – when you are supposed to be joyful
munivadhu – showing anger
enganE – why?
nangaL – a distinguished person, matching the greatness of our clan
kOlam – attractive
thirukkuRungudi – of thirukkuRungudi
nambiyai – nambi who is complete with all auspicious qualities
nAn – I
kaNda pin – after enjoying

(the distinguished symbols which highlight his being the goal)
sanginOdum – with SrI pAnchajanyam (conch)
nEmiyOdum – with the divine chakra (disc)
thAmarai – lotus like attractive
kaNgaLOdum – with divine eyes
sem – reddish
kani – fruit like
onRu – unique
vAyinOdum – divine lips
en – my
nenjam – heart
selginRadhu – becoming attached

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

Oh mothers! Why are you all showing anger towards me instead of showing your love when you are supposed to be joyful? After having enjoyed the attractive nambi of thirukkuRungudi, who is a distinguished person matching the greatness of our clan and who is complete with all auspicious qualities, along with SrI pAnchajanyam, the divine chakram, lotus like attractive divine eyes and reddish fruit like unique divine lips, my heart has become attached [to him]. kOlam (attractive) is also explained as an adjective for thirukkuRungudi.

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

  • enganEyO … – When some one starts advising others they will forget their own situation. Should one not understand the nature of something which they are trying to eliminate? If you are trying to eliminate my attachment, should you not be angry at the beauty of nambi which caused such attachment in me? What is the match between my current condition and your good advice? Why are you all who have enjoyed the physical beauty of nambi, trying to withdraw me who is engrossed in it?
  • annaimIrgAL – Have I ever caused disgrace to our family heritage? Did I not grow up hearing your good words as said in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOr” (the noble devotees who recite the names of the great lord) and in thiruvAimozhi 3.7.1 “yavarElum avar” (anyone who is a devotee)? The same activity which was done by you, if performed by your children, does it become a mistake? Whether it is children or disciples, if they pursue a few steps in bhagavath vishayam, should they not be celebrated? When the wife of kUraththAzhwAr [the father of kUraththAzhwAn/kUrESa] shed her body and left for the divine abode, some one asked him “Shall we arrange to have you married again?”, he replied “that will end up being a hurdle for AzhwAn; now, SAsthram says ‘anASrami na thishtEth’ (one should not be devoid of a proper ASramam [brahmcharyra (celibate bachelorhood), gruhastha (married life), vAnaprastha (retired life in seclusion) and sanyAsa (mendicant life) are the four ASramams. One should be situated in a proper ASrama. Once having entered gruhastha life, being without wife is considered as inappropriate]); analysing the situation ‘shall I follow SAsthram or shall I engage in caring for a bhAgavatha [AzhwAn here]’, he decided, instead of focussing on sAmAnya dharmam (normal rules of SAsthram), this viSEsha dharmam (special situation) is stronger [and hence, is given more importance]” and avoids second marriage.
  • ennai munivadhu nIr – Should you not show your anger on nambi, who made me not listen to your advice?
  • ennai – Why are all of you who are fully engaged in nambi emperumAn‘s beauty yourselves, showing your anger on me who is fully engrossed in the beauty of nambi?
  • nangaL … – If you don’t know your own nature, should you also not know about nambi too?
  • nangaL – nambi’s beauty is like a complete diet for this clan [of this]. Unlike those who engaged in countless austerities towards sarvESvaran, AzhwAr was begotten by surrendering unto nambi. It is well known that “udaiyanangaiyAr (mother of AzhwAr) surrendered to nambi [prayed him] and became divinely pregnant with AzhwAr in her womb”. AzhwAr too himself says in thiruviruththam 37 “nedungAlamum kaNNan nIL malarp pAdham paravip peRRa” (AzhwAr was begotten by praying to krishNa’s long lotus like divine feet). kOlam (attractive) is an adjective to explain how the thirukkuRungudi town is decorated well in all aspects; or it can be considered as an adjective for nambi’s beauty.
  • nambiyai – Why are you trying to withdraw me who is captivated by nambi who is complete with auspicious qualities?
  • nambiyai nAn – Just as there is no shortcoming in emperumAn in his beauty etc to captivate others, I have no shortcoming in desire to be captivated.
  • kaNda pin – You too are advising after seeing emperumAn.
  • kaNda pin – You are doing “gathE jalE sEthu bandhanam” (building a bridge/dam after the floods have passed). You should have stopped me before I saw him, is it possible to do so now?

When asked “What has happened that will not allow us to withdraw you from him?”, she explains how she is captivated by what is on emperumAn‘s hand and his face.

  • sangu … – Your advice will work only for those who have a heart.
  • sanginOdum – As said in nAchchiyAr thirumozhi 7.7 “sengamala nANmalarmEl thEnugarum annam pOl” (like a swan sucking the honey from red lotus flower), [nambi] has a white SrI pAnchajanyam (divine conch) which is contrasting the dark complexion of his divine form; if this is an ornament for this hand, the nEmi (divine chakra, the weapon) appears as the ornament for the other hand, without the need for any other decoration.
  • thAmaraik kaNgaLOdum – On seeing the eyes, she lost focus from the hands. The eyes which resembled lotus flower due to their expanded state etc.
  • sem kani vAy – With the smile which says “thavAsmi” (I am yours) and makes one think “he is ours”.
  • onRinOdum – [Explaining collectively, how AzhwAr‘s heart is reaching out to all aspects of emperumAn] With the divine lips which will make one forget everything as the mukthAthmA will forget the material experience. Alternative explanation – the heart reaches out to all beautiful aspects of nambi, as jAthi (species) pervades the whole vyakthi (entity). It appears that AzhwAr’s heart has become equivalent to sarvESvaran. When he pervades, he does so fully unlike the normally pervasive nature of AkASam (ether). Similarly, AzhwAr’s heart too has reached all different beautiful aspects of nambi.
  • selginRadhu – It is still going and has not reached the end. When they (the mothers) say “We have also enjoyed nambi’s beauty fully; you cannot refuse our advice”, she replies “I can refuse your advice, but I cannot refuse nambi’s divine face”.

They ask “Why are we not having such feelings?”, she says,

  • en nenjamE – Unlike you all, my heart has enjoyed him, as he himself revealed about his nature to my heart.

[It appears that a SrIvaishNava may have entered the assembly, and hence nampiLLai is explaining the pAsuram again]

  • enganEyO … – Why are they showing their anger towards me instead of showing it towards nambi, whose beauty is the cause for my attachment towards him? How come they raised me so that I have natural attachment towards nambi, but now showing anger towards me [for having such attafhment]? While you yourself have taught these previously, when I set out to enjoy him, why are you condemning me?
  • kOlam – He is having such beauty that it will stop me from withdrawing from him.
  • thirukkuRungudi nambiyai – Did I get captivated in the supremacy, to be withdrawn? [No, I am captivated in his saulabhyam (simplicity)].
  • nambiyai – Can I withdraw citing lack of qualities in him? [No, he is nambi, filled with auspicious qualities].
  • nAn kaNda pin – Can I withdraw citing lack of desire in me? [No].
  • sanginOdum – She has special association with SrI pAnchajanyam, the divine conch [which is why she is highlighting it first], since both [the conch and parAnguSa nAyaki] understand the taste of his lips; like those who consume from the same container.

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 – 31 – puriyoru kai paRRi

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that one should not think of any matter other than carrying out bhakthi (devotion) towards such emperumAn. He asks whether it is possible to think of anyone else when one considers emperumAn’s nature of being totally devoted to his followers.

Let us go through the pAsuram and its meanings:

puriyoru kai paRRi Or ponnAzhiyEndhi
ariyuruvum ALuruvumAgi eriuruva
vaNNaththAn mArbidandha mAladiyai allAl maR
ReNNaththAmO imai

Word by Word Meanings

puri – the conch pAnchajanya, which is turned to the right side
oru kai paRRi – holding in one hand
Or ponnAzhi Endhi – (in the other hand) holding the unique, beautiful sudharSana chakra (disc)
ari uruvum AL uruvum Agi – being in the form of narasimham, which is a combination of human body and lion’s face
eri uruva vaNNaththAn – hiraNya kashyap’s form, which is like fire
mArbu idandha –  tearing the heart
mAl – biased towards his followers
adiyai allAl – other than his divine feet
maRRu – another entity
imai – even for a moment
eNNaththAn AmO – is it possible to think?

vyAkyAnam

puri oru kai paRRipuri is the shortened form for valampuri which refers to emperumAn’s conch pAnchajanya which is turned towards the right side. He is having the conch in his left hand and the beautiful-to-look-at disc in his right. Since AzhwAr is going to say later “eri uruva vaNNaththAn mArbidandha” (killing hiraNya kashyap) emperumAn had to hold tightly the conch which was raring to fall on hiraNya kashyap and kill him. emperumAn could not allow the conch to kill the demon in order to ensure that the boon that hiraNya kashyap had obtained that he would not be killed by any weapon, is not belied. The term paRRi refers to this state of emperumAn’s holding the conch tightly so that it does not fall atop hiraNya kashyap. In the same way, the term Endhi used in combination with the chakram (disc) refers to the fact that emperumAn could not engage the disc for killing hiraNya kashyap. Since hiraNyan could not be killed by the disc, emperumAn held it not as a weapon but as an aid to beauty. ponnAzhi refers to the disc being beautiful as well as being made of gold.

ari uruvum AL uruvum Agi – Since emperumAn could not kill hiraNyan with the disc or conch, he had to take a form, suitable for killing the demon. Since hiraNyan had been granted a boon that he will not be killed by human or animal, emperumAn had to assume a form which is a combination of both – narasimha (man-lion interface)

eri uruva vaNNaththAn mArbidandhaemperumAn tore apart the chest of hiraNyan who had a form which was like fire, and which was terrible to look at. Due to extreme anger, hiraNyan’s  face was reddened and could not be looked at. Alternatively, one can consider the meaning for hiraNyan, which is gold, and say that his form was like gold which had shone like fire.

mAl adiyai allAl – if we consider the meaning for mAl as affection, this verse would mean the divine feet of narasimha perumAL who incarnated to remove the enemy of his staunch child-devotee prahlAdha and be loving towards his devotee. If we consider the meaning for mAl as being proud, this term will refer to the divine feet of emperumAn who pervaded through all places in the context of the word mahAvishNum which is found in the narasimha anushtup manthra.

maRRu eNNathAn AmO imai – Is it proper to think of anything other than the divine feet of such an entity, even for a moment? AzhwAr says that when one thinks of the divine feet of emperumAn who came to the rescue of the hapless child [devotee] when the child was considered as a foe by his own father, such divine feet will not allow one to think of anything else. Or, as in the earlier few pAsurams, we can construe that AzhwAr is telling his heart “Oh heart! could you think of anything other than such an entity even for a moment?”

We shall move on to the 32nd pAsuram.

adiyEn krishNa ramanuja dhAsan

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

thiruvAimozhi – 5.5 – enganEyO

Published by:

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

Full series >> Fifth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai‘s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fifth decad – previously, AzhwAr became comforted thinking about emperumAn‘s thoughts on the protection of his devotees as said in thiruvAimozhi 5.4.11uRanguvAn pOl yOgu seydha perumAn” (emperumAn who is meditating, while pretending to be sleeping); as said in thiruvAimozhi 1.10.8nalgi ennai vidAn” (he will not let me go), being reminded by the divine beauty of thirukkuRungudi nambi who will never let him go, he developed the taste for external expression of such love, and started suffering again due to not having physical experience of nambi emperumAn; he then highlights the following aspects of nambi emperumAn:

  1. his specially distinguished symbols and features
  2. his beautiful decorations
  3. his completeness of weapons which helps in protecting and sustaining his devotees
  4. his decorations which highlight his supremacy
  5. his ultimately enjoyable beautiful face
  6. his distinguished form, shoulders etc which match his divine face
  7. his being together with radiant divine form
  8. his collective physical beauty
  9. his great enjoyability with countless divine ornaments
  10. his being the form of our target, with greatly radiant form which is incomprehensible

Meditating upon these aspects, with AzhwAr going through both the pleasing internal experience and anguish due to not having external experience , he started expressing his condition towards those friends and well-wishers who tried to console him; he is speaking in the mood of a kAmini (a loving woman) who is separated from her nAyaka (beloved consort), who is both joyful and sorrowful at the same time due to remembering his beauty etc and not getting to experience such beauty etc respectively; she is explaining to her friends and mothers who are trying to help her, on how she got captivated in emperumAn and refusing to give up on him. This is explained in the poetic variety named “kazhaRRedhir maRai” in thamizh literature.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In thiruvAimozhi 5.3 “mAsaRu sOdhi“, parAnguSa nAyaki showed her intent to engage in madal saying “nAdum iraikkavE … yAmadalUrndhum” (I will engage in madal, and agitate the whole world); subsequently in thiruvAimozhi 5.4 “UrellAm thunji“, she became dismayed as everyone was sleeping in the town and the whole world plunged into darkness, and there was no purpose to engage in madal, since even those who hurl accusations were sleeping; she also became dismayed thinking  that there is no sign of the sun rise, saying in thiruvAimozhi 5.4.9 “anjudara veyyOn aN nedunthEr thOnRAdhAl” (the tall chariot of sun with beautiful rays, is not in sight); she also became dismayed thinking she can’t even sustain herself by remembering something, saying in thiruvAimozhi 5.4.3nIyum pAngallai kAN nenjamE” (Oh heart! you are not supportive either).

In mAsaRu sOdhi, due to prApya thvarai (urge in attaining the goal), her upAya adhyavasAyam (firm faith in bhagavAn as the means) became shaken; in UrellAm thunji, even that urge became shaken. Here [in this decad], even though there is clarity that emperumAn is the saviour, the taste in attaining the goal (emperumAn) is tormenting her. To eliminate all these problems, the day dawned, and all those who feel happy for her (friends), those who hurl accusations (neighbours) and those who give good advice (mothers)  were all present. [Explained further] Subsequently, as all the relatives too woke up, her friends who rejoice seeing her firm determination as said in “thIrndha en thOzhi” (my dear dedicated friend) and those who give good advice and make her say “thOzhimIr ennai ini umakkAsai illai” (Oh friends! I don’t have to fulfil your desires) were also present; in this manner, they keep reminding her about emperumAn [since she starts having everyone speak, her bhakthi develops again, as their accusations etc are the manure for her bhakthi]. As the sun rose, and she starts seeing all objects [as the darkness is removed], her anguish subdued. As she became pacified, she was able to remember emperumAn and sustain herself.

As she sustained herself when the day dawned eliminating her sufferings in the night, yet she was still suffering in anguish due to not experiencing emperumAn [physically], the relatives who woke up told her “It is a disgrace for you to be so engrossed in this matter and this neither matches your sthrIthvam (femininity) nor matches his supremacy” to withdraw her; she remained “they don’t understand the greatness of ugandharuLina nilangaL (divine abodes which emperumAn made his residence himself)”; she tells them “since no one has shown you, you have not understood him truthfully; but unlike you all, I have seen him since he himself has shown the truth to me by giving flawless knowledge and devotion; hence, I am captivated by nambi’s divine physical beauty, the beauty of his decorations, the divine ornaments on him and his greatness, and will never retract from him ever even after hearing your advice”; while explaining about her own state, she concludes with joy “we have attained this great fortune which can never be attained by self-effort; let us attain the full benefit whenever it comes to us; at least we have attained that which cannot be even imagined by others [on their own]”.

Thus, now parAnguSa nAyaki is going through joyful and sorrowful emotions together.

  • Joy due to sunrise and the presence of those who give advice which makes her sustain herself; sorrow due to not having fully attained her desire.
  • Joy due to being able to remember him; sorrow due to such remembrance not leading to actual experience.
  • Joy due to sunrise which makes her see everything; sorrow due to not seeing him.

[This decad explains a concept called uruveLippAdu – parAnguSa nAyaki visualising emperumAn fully] While both this decad and thiruvAimozhi 7.7 “Ezhaiyar Avi” are similar in this concept, the difference is, in there, the visualisation leads to pain as in “iNaik kURRangolO” (two eyes are tormentors), “uyvidam Ezhaiyarkkum asurarkkum arakkarkkum evvidam” (for women and rAkshasas, emperumAn’s beautiful ears instill fear in them, making them think “how can we escape?”); but here, such remembrance eliminates the sorrow which occurred before, and makes her sustain herself and still causes anguish due to not having real experience – thus leading to mixed joy and sorrow.

[Few examples cited here for having both joy and sorrow at the same time]

  • Even when jAbAli bhagavAn [one of the ministers of dhaSaratha] instructed SrI rAma and SrI vaSishta bhagavAn [the chief of the ministers of dhaSaratha] too explains to SrI rAma about the many ancestors of SrI rAma and tells him “Please return and accept the throne”, SrI rAma stood his ground firmly and rejected the proposal. Seeing this, the citizens who had come there [hoping that SrI rAma will return to the kingdom] were both pleased and anguished at the same time; they became pleased thinking “if our protector is firm on the task he has taken up, he will surely protect us too” and became anguished thinking “but what did we gain out of that, we still need to be without him for 14 years”.
  • When thiruvadi (hanuman) worshipped sithAp pirAtti [in lankA] he was both pleased and anguished at the same time. He became pleased that he got the powers to reach lankA and became anguished that pirAtti is suffering in separation from SrI rAma.
  • pirAtti too on hearing hanuman’s words said in SrI rAmAyaNam sundhara kANdam 37.2 “amrutham visha samsrushtam thvayAvAnarabhAshitham” (Oh monkey! your words felt like nectar mixed with poison), saying she was pleased that perumAL (SrI rAma) was only thinking about her in separation and did not think about anything else; and she felt anguished that he had become weakened in separation.

Similarly for AzhwAr too, joy and sorrow are occurring repeatedly.

Each pAsuram is discussed subsequently.

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 – 30 – theLidhAga uLLaththai

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr tells his heart not to get bewildered that there are many entities in the world that one can hold on to. Once we understand our connection with emperumAn, the heart will understand him on its own and hold on to him. He says that for those who have faultless devotion towards him, it is impossible to wait patiently for him to come to them.

Let us go through the pAsuram and its meanings:

theLidhAga uLLaththaich chenniReei gyAnath
theLidhAga nanguNarvAr sindhai eLidhAgath
thAy nAdu kanRE pOl thaNduzhAyAn adikkE
pOy nAdikkoLLum purindhu

Word by Word Meanings

theLidhAga – to ensure  that bewilderment is removed
sem niReei – establishing firmly
gyAnaththu – through knowledge
eLidhAga – with ease
nangu uNarvAr – knowing well
sindhai – [their] minds
thAy nAdu – [among the (herd of) cattle] attaining its mother
kanRE pOl – like the calf
thaN thuzhAyAn adikkE – the divine feet of sarvESvaran (supreme entity) who adorns a cool thuLasi garland
purindhu – with liking
pOy – seeking
nAdik koLLum – will join together

vyAkyAnam

theLidhAga uLLaththaich chennireei – establishing the heart such that it attains clarity. Removing the bewilderment in worldly matters and establishing the heart in the one entity (emperumAn) that is of importance to it.

sem nireei – instead of controlling the sensory perceptions by trying to win over them, involving the sensory perceptions in matters related to emperumAn and win them over. In other words making the heart to have the ability to distinguish [between good and bad], to be free from sensual pursuits [desires for worldly matters] and to be humble.

gyAnaththeLidhAga nangu uNarvAr sindhai – the knowledge that is born in such a purified heart is bhakthi (devotion), says AzhwAr. With the aid of that bhakthi, people will be able to feel him clearly through the methods ordained in SAsthras (sacred texts) – through Sravanam (hearing about emperumAn) mananam (thinking about him) and nidhidhyAsanam (meditating continuously about him). The heart of such a person would be able to see him clearly as mentioned in muNdaka upanishath 2-2-9 “thasmin dhrushtE parAvarE” (if that supreme entity who is above everyone else is seen).

theLidhAga – to know clearly that “he is the Lord and I am his servitor”

gyAnaththu eLidhAga – once the heart realises this, it will be able to hold on to emperumAn just as it is holding on to all the worldly matters now.

thAy nAdu kanRE pOl – if a calf is let out towards a herd of cattle, it will avoid all other cows, identify where its mother is and go towards it.  In the same way, the heart will also avoid all other entities who appear superficially to be the ones to be held on to and hold on only to emperumAn.

thaN thuzhAyAn – he is the one who is beautiful to look at with his thuLasi garland. Isn’t he the one who is like a mother to everyone!

adikkE – just as the calf forgets all other parts of the cow’s body and reaches for the udder [which sustains it], the heart will also forget all other divine limbs of emperumAn’s divine form and hold on only to his divine feet. It will hold on to the divine feet of the only entity who is fit to be attained.

purindhu – this means “with desire”. Alternatively it could also be construed as “not minding about the intervening hurdles”

thAy nAdu kanRE pOl  is a simile in this context.

We shall take up the 31st pAsuram next.

adiyEn krishNa ramanuja dhAsan

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

thiruvAimozhi – 5.4.11 – uRanguvAn pOl

Published by:

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

Full series >> Fifth Centum >> Fourth 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 is asking “How can those who meditated upon AzhwAr’s suffering in this decad, sustain themselves?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains attainment of paramapadham as the result of [learning/reciting] this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end, AzhwAr says “Those who heard AzhwAr’s pAsurams, and those who meditated upon AzhwAr’s condition, will not survive. Since those who die [after hearing AzhwAr’s words and meditating upon him] are sure to reach paramapadham, this explains attainment of paramapadham”

pAsuram

uRanguvAn pOl yOgu seydha perumAnaich
chiRandha pozhil sUzh kurugUrch chatakOpan sol
niRam kiLarndha andhAdhi AyiraththuL ippaththAl
iRandhu pOy vaigundham sErAvARu enganEyO?

Listen

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

uRanguvAn pOl – pretending to be sleeping (when getting an opportunity to do so)

(in the seclusive abode of milky ocean)
yOgu – the meditation of thinking about protecting the world
seydha – engaged in
perumAnai – about sarvESvaran
siRandha – rich
pozhil – garden
sUzh – surrounded
kurugUr – leader of AzhwArthirunagari
satakOpan – AzhwAr
sol – mercifully compiled
niRam – paN (tune)
kiLarndha – abundant
andhAdhi – in anthAdhi style (beginning of a pAsuram matching the ending of previous pAsuram)
AyiraththuL – among the thousand pAsurams
ip paththAl – by this decad
iRandhu – shedding the body
pOy – travelling in the archirAdhi (the illuminated) path
vaigundham – in paramapadham (spiritual realm)
sErAvARu – not reaching
enganE – how?

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

AzhwAr, the leader of AzhwArthirunagari which is surrounded by rich garden(s), mercifully compiled this decad among the thousand pAsuarams which have abundant tune, on sarvESvaran who is pretending to be sleeping  but [actually] engaged in meditating about protecting the world; by singing this decad how will one not go on the archirAdhi path after shedding the body and reach paramapadham? It is certain that one will reach the spiritual realm. niRam – paN (tune); it can also mean chandhas (meter).

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

  • uRanguvAn pOl yOgu seydha perumAnai – Since his arrival was delayed, as earlier AzhwAr wondered “if he has forgotten me and sleeping”, now he says “he is not sleeping; he is just thinking about our protection”; SrI rangarAja sthavam uththara Sathakam 75 “nidhrAsi jAkaryayA” (you are divinely sleeping with the thought to protect everyone in this world). He is not sleeping, instead he is fully meditating upon our protection, leaving aside all other thoughts. sarvESvaran who is going to subsequently protect us, reminded us about his glories in this manner.
  • siRandha pozhil – As AzhwAr sustained himself thinking about emperumAn‘s divine sleep with thoughts about his protection, the whole town sustained itself too. The situation is such that, during separation one will say as in SrI rAmAyaNam ayOdhyA kANdam 59.4 “apivrukshA:” (even trees have withered) and on seeing his arrival, one will say “akAla palinO vrukshA:” (the trees blossom in non-season too).
  • niRam kiLarndha andhAdhi – anthAdhi style poems which are abundant in tune.
  • ippaththAl … – Those who recited [or meditated upon] this decad, need not suffer in separation from bhagavAn like AzhwAr who desired for death saying as in thiruvAimozhi 5.4.5pEr ennai mAyAdhAl” (I am only living for name sake and even death is not helping me); those who recited this decad will not survive. Here it is said like this since those who die hearing this decad will enter paramapadham. There should be some result which is highlighted here, and what is that result? For those who heard the words of those who are engrossed in bhagavath vishayam (matters related to bhagavAn), after leaving their body, their desired goal of attaining paramapadham will not elude them. For those who heard the words of those who are engrossed in bhagavAn, became intolerant of existence in this material world and gave up their body, is there any reason for not reaching paramapadham which is the apt abode?
  • ippaththAl iRandhu pOy vaigundham sErAvARu enganEyO – Instead of suffering here saying as in thiruvAimozhi 5.4.1nILiravAy nINdadhAl” (as the lengthy night extends without an end) and as in thiruvAimozhi 5.4.4oNsudarOn vArAdhu oLiththAn” (the sun not appearing and went into hiding), will reach the [divine] abode [of paramapadham] where the sun never sets and the day never ends.

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

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 – 29 – iRaiyum nilanum

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr tells his heart, in this pAsuram “Oh heart!  don’t retreat from approaching sarvESvaran (supreme entity) because he is great. He has announced to everyone that he is devoted to his followers by showering his grace on gajEndhra [the elephant in distress]”

Let us go through the pAsuram and its meanings:

iRaiyum nilanum iru visumbum kARRum
aRai pulanum sem thIyum AvAn piRaimaruppin
paim kaN mAl yAnai padu thuyaram kAththaLiththa
sem kaN mAl kaNdAy theLi

Word by Word Meanings

iRaiyum – he is the paramapadhanAthan (the Lord of SrIvaikuNtam)
nilanum – he is also the bhUmi (earth)
iru visumbum – he is also the well spread skies
kARRum – he is also the wind
aRai pulanum – he is also the oceans which keep making noise continuously
sem thIyum – he is also the red hot fire
AvAn – he is all of these
piRai maruppil – tusks in the shape of the moon’s crescent
paim kaN – having beautiful eyes
mAl yAnai – huge elephant
padu thuyaram – its deep sorrow
kAththu – removing it
aLiththa – protecting it
sem kaN mAl kaNdAy – behold the paramapurusha (supreme entity) with lotus like eyes
theLi – (Oh my heart!) know this well

vyAkyAnam

iRaiyum – just as river kAviri flows transgressing both sides, without any shores, emperumAn also has a similar quality, being the paramapadhanAthan (Lord of SrivaikuNtam).

nilanum iru visumbum kARRum aRai punalum sem thIyum AvAn – by referring to the five elements, AzhwAr thinks of him as having pervaded all over the universe. Thus he owns the entire leelA vibhUthi (materialistic realm). By mentioning him as paramapadhanAthan in the previous verse, AzhwAr says he owns SrIvaikuNtam (spiritual realm) as well. Thus he owns both spiritual and material realms. Could there be anything more than these to draw the boundary of wealth!

piRai maruppil paingaN mAl yAnai – the elephant has its tusks in the shape of the crescent and beauty in the eyes, typical of elephants. Being in rut, without knowing the truth, it entered the pond and got caught by the crocodile.

paduthuyaram kAththaLiththaemperumAn rescued the elephant gajEndhran from the crocodile’s grip and took the flower that the elephant wanted to submit to him, on his divine feet, thus removing its sorrow [that it could not submit the flower at the divine feet of emperumAn].

paduthuyaram – it was a sorrow that even the elephant had to feel hurt

sengaN mAl kaNdAy theLi – isn’t emperumAn such that he clearly manifests his quality of vAthsalyam (motherly affection) towards his followers through his eyes and is loving towards them! [Oh heart] know this well.

sengaN mAl – the reddish eyes denote that he showers his vAthsalyam on his followers.

mAl – one who has deep love. Here it denotes the love with which he came to save gajEndhran [the elephant] with his yellow dress worn from waist down and the crown on his head in utterly dishevelled condition. He is very simple towards his followers and isn’t he the one who always removes their hurdles!

theLi – Oh my heart! Please know this. While emperumAn told AzhwArmA Sucha:” (don’t feel sad) [SrI bhagavath gIthA 18-66], AzhwAr tells his heart now “mA Sucha:” In order to get emperumAn’s grace there is no need to search out and go to his place. It is enough to keep the door to the mind open, just as people open the doors to their houses for inviting someone, and inform emperumAn of our acceptance [of him]. If he doesn’t come by himself, is there any other way to get him who is incomparable? AzhwAr says that out of habit, he called out to his mother “ammA” when in distress. emperumAn has to come on his own on hearing our call.

Let us move on to the 30th pAsuram.

adiyEn krishNa ramanuja dhAsan

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

thiruvAsiriyam – avathArikai (Introduction)

Published by:

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

Full Series

thaniyan

In thiruviruththam, sarvESvaran (emperumAn) shows his svarUpam (true nature), rUpam (form), guNam (auspicious quality) and the vibhUthi (wealth of both the nithya vibhUthi (paramapadham/SrIvaikuntam – spiritual realm) and the leelA vibhUthi (samsAram – material realm where we live currently)) [and blessed AzhwAr as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” (blessed with unblemished gyAnam enriched with bhakthi)]; having meditated upon his togetherness with nithya and leelA vibhUthis, AzhwAr sees that the residents of nithya vibhUthi are having eternal experience with bhagavAn and have the health/ability to sustain such uninterrupted experience and the residents or leelA vibhUthi are being bound  by karma, engaged in worldly pleasures and are focused on the inferior bodily enjoyments; as in the case of one among a set of brothers who is having a troubled life while other brothers are living happily, will be anguished, AzhwAr too thinks “while I have the same right as nithyasUris who are living happily with emperumAn, I have lost it” and observes that his bodily connection is the cause for his such condition; now, seeing that he does not have the ability to eliminate such bondage himself, he prays at the divine feet of emperumAn in the first pAsuram of thiruviruththam 1 [“poynninRa njAnamum pollA ozhukkum… viNNappamE”] saying “you should eradicate the connection with material world and objects in this material world” and identifies his condition. Is this not what is highlighted by AzhwAr in the first pAsuram? Yes – and since AzhwAr highlights the same principle in the last pAsuram as said in “vallArazhundhAr piRappAm pollA aruvinai” (those who are well versed in these principles, will not be submerged in this ocean of nescience), as the upakrama (beginning) and upasamhAra (ending) matches, it can be said as the essence of this prabandham [thiruviruththam]. As AzhwAr’s desire is not fulfilled immediately [after the first pAsuram], his anguish is expressed in the pAsurams between the first and the last pAsuram.

sarvESvaran did not elimiinate AzhwAr‘s dhEha sambandham (connection with body) immediately as he desired. The reason for that is – He wants AzhwAr to set right this samsAram through AzhwAr’s dhivya prabandhams; this is similar to how emperumAn made bhIshma to enlighten the world while he was lying in the bed of arrows. AzhwAr’s anguish is so unbearable that he cannot stay in this world. emperumAn thinks “AzhwAr is forcing me to bring him to paramapadham to enjoy my qualities; let me make him enjoy the same” and manifests his svarUpam, rUpam, guNam and vibhUthi; though he manifested the same aspects to AzhwAr before making AzhwAr realise the inferior nature of this body, here he is giving an elaborate experience of the same to make AzhwAr think “there is nothing more to go and experience in paramapadham” and thus AzhwAr starts enjoying them now [in this prabandham, thiruvAsiriyam].

Let us enjoy the 1st pasuram next.

adiyen booma ramanuja dasi

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

thiruvAimozhi – 5.4.10 – ninRuruginREnE

Published by:

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

Full series >> Fifth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki says “Even after seeing my suffering in this night, [alas!] the whole world is sleeping instead of saying something about emperumAn!”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “While I am suffering in this night, [alas!] the whole world is sleeping instead of saying something about emperumAn, the great benefactor, who accepted the earth fully for him!”.

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

ninRuruguginREnE pOla nedu vAnam
senRurugi nun thuLiyAych chelginRa kangulvAy
anRor kAl vaiyam aLandha pirAn vArAn enRu
onRorukAl sollAdhu ulagO uRangumE

Listen

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

ninRu – staying (instead of leaving)
uruguginREnE pOla – like me who is melting
nedu – the vastly spacious
vAnam – sky
senRu – waning
urugum – melting
nuN – tiny
thuLi – droplets
Ay – having
selginRa – (continuously) going on
kangul vAy – in the night
anRu – that day (when mahAbali encroached upon)
orukAl – back then
vaiyam – earth
aLandha – measured
pirAn – the one who benefits the whole world
vArAn – is he coming today
enRu – at least saying so
onRu – a word
orukAl – once
sollAdhu – without saying so
ulagu – world
uRangum – sleeping
O! – parAnguSa nAyaki saying with disgust “what kind of attitude is this?”

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

In the night which is continuing where the vastly spacious sky is waning with tiny droplets melting, as I am staying here melting, the whole world is sleeping without even saying “is emperumAn, the great benefactor of the whole world who measured the earth back then, coming?”. parAnguSa nAyaki saying this with disgust “what kind of attitude is this?”.

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

  • ninRu … – The sky which is vast and provides space for all the entities to stay, became tiny droplets and started falling down.

When asked “like whom?”, parAnguSa nAyaki says,

  • ninRu uruguginREnE pOla – An example must be perceivable/visible – so, she is highlighting herself as the example. 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), parAnguSa nAyaki, brings about greatness for even those who are already great. It is said that “due to being Sriya:pathi (lord of SrI mahAlakshmi), he is greater than all”. In such a [lengthy, tormenting] night.
  • anRu orukAl … – The reason for my survival even in his separation is his nature – that is, will he who protected everyone [as vAmana/thrivikrama], not protect me, that too, from the suffering caused by himself? No one says “it is not natural for him to protect others, but it happens rarely, as the path laid out by a moving worm sometimes ends up as an art”.
  • anRu orukAl – No one is there [even] to say “He did it once long ago, it is not a natural quality of him” [everyone is sleeping].
  • pirAn – while saying pirAn [benefactor],
  • vArAn – she is also saying “he is not coming”. [Isn’t this contradictory?] No one is there [even] to say “If you are thinking that he is the benefactor who measured the whole world [so he will help you also who is part of this world], that happened once like a flood, his nature is to not come [and give protection]”.
  • onRu – Should we say “vArAn” (not coming), or should we say “varum” (will come)? Only for those who have the desire to see him and survive, it will be possible to say “varum“. [I am more focussed on you all saying something, instead of sleeping] you can say either “vArAn” or “varum“.
  • orukAl – [Just saying once is enough] Only for those who can survive after hearing once that he will not come, it is required to say twice or more times. She will die as soon as she hears that he will not come.
  • ulagu O! uRangumE – Initially she was anguished that the mothers and friends were sleeping; subsequently she became so anguished that the whole world is sleeping. The world became similar to the emperumAn who separated from me [both are not speaking at all].

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 – 28 – kaiya valampuriym

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that even as emperumAn is divining from thiruvEnkatam, he is displaying all his wealth. It could also be construed as emperumAn is displaying all his beauty or all his simplicity.

Let us go through the pAsuram and its meanings:

kaiya valampuriyum nEmiyum kArvaNNath
thaiya malar magaL nin AgaththAL seyya
maRaiyAn ninnundhiyAn mAmadhiL mUnReydha
iRiyAn nin Agaththu iRai

Word by Word Meanings

kAr – like a (rain bearing) cloud
vaNNaththu – having the complexion and nature of
aiya – my benefactor
valampuriyum – SrI pAnchajanyam (divine conch)
nEmiyum – the divine sudharSana chakram (disc)
kaiya – are present in your hands
malar magaL – SrIdhEvip pirAtti (mahAlakshmi), who was born in a flower
nin AgaththAL – resides in your heart
seyya maRaiyAn – nAnmukan (one with four faces), brahmA, who keeps chanting the great vEdhas which identify you
nin undhiyAn – was born from your divine navel
mA madhiL – having huge protective walls
mUnRu – the three cities
eydha – shot arrows
iRaiyAn – rudhra (Sivan) one who considers himself as God
nin Agaththu – in your divine form
iRai – in a corner

vyAkyAnam

kaiya valampuriyum nEmiyum – SrI panchajanyam (divine conch) and sudharSanam (divine disc) are in your hands. Is there anything higher than these two for aiSwaryam (wealth)!

kAr vaNNaththu aiya – you are like the rain bearing cloud which removes one’s tiredness by merely looking at it. As a result, you are the natural relative to everyone, rendering help without expecting anything in return. Aren’t you such a relative that all your wealth also becomes my wealth!

malar magaL nin AgaththAL – periya pirAtti (SrI mahAlakshmi) is residing on your divine chest. nammAzhwAr in his thiruvAimozhi 6-10-10 has said the same thing “alarmEl mangai uRaimArbA” (you have the chest on which alarmEl mangai, SrI mahAlakshmi, resides). Is there anything above being the consort of mahAlakshmi, to become the boundary of wealth!

seyya maRaiyAn nin undhiyAnAzhwAr says that emperumAn has everyone with him,  without making any distinction between SrI mahAlakshmi and others. vEdhas are the pramANams (authentic texts) which identify you precisely. brahmA who has the ability to provide these vEdhas, lives on your divine navel and attains his abilities.

mAmadhil mUnRu eydha iRaiyAn nin Agaththu iRai – Sivan is popularly known as ISvaran (Lord) in the world. Such a Sivan, who burnt down the three towns which had huge protective walls, resides in a corner of your divine form and attains his abilities as a result. Just as a few people get a name by talking ill of others, Sivan too got a name by burning the three towns. Another interpretation – Sivan, who burnt the three towns, resides in a corner of your divine form and hence has acquired the pride as ISvaran and is proudly roaming consequently.

We shall move on to the 29th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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