Monthly Archives: July 2017

thiruvAimozhi – 5.4.7 – kAppAr Ar

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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 seventh pAsuram, parAnguSa nAyaki feeling helpless since emperumAn did not arrive even as the eon like night was passing, looking at the dhEvathAs who are animishars (who don’t blink their eyes), considering them to be related, not sleeping and being merciful, says to them “dheyvangAL en seygEn” (Oh dhEvathAs! what will I do!”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki calls out to those sleepless dhEvathAs “what will I do in this very dark night”, when sarvESvaran who has attractive distinguished symbols does not arrive.

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

kAppAr Ar ivvidaththuk kangiruLin nuN thuLiyAych
chEtpAla thUzhiyAych chelginRa kangul vAyth
thUppAla veN sangu chakkaraththan thOnRAnAl
thIppAla val vinaiyEn dheyvangAL en seygEnO?

Listen

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

ivvidaththu – in this condition (when the protector is not helping)
kAppAr – protector
Ar – who?
kangu – abundant to be in the ultimate state
iruL – darkness
nuN – tiny
thuLi – misty droplet
Ay – having
sEN – very lengthy
pAladhu – having the nature
UzhiyAy – kalpa (eon)
selginRa – passing
kangulvAy – in the night
thU – pure
pAla – having nature
veN – white
sangu – SrIpAnchajanya
chakkaraththan – one who is having divine sudharSana chakra
thOnRAn – not appearing;
thI – like fire
pAla – burning nature
val – very strong
vinaiyEn – I, who am having sins
dheyvangAL –  Oh dhEvathAs (who are watching my suffering without even blinking the eyes)
en – what
seygEn – shall do?

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

Who is my protector in this condition? emperumAn who is having divine SudharSana chakra and pure white SrIpAnchajanya is not appearing in this very lengthy passing night which is like a kalpa having abundant darkness and tiny misty droplets; Oh dhEvathAs! What shall I, who am having very strong sins which are burning like fire, do?

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

  • kAppAr Ar ivvidaththu – While the real protector is not helping, in this condition, will those who harm us, be protectors? Her state/condition is so pitiable that she, who would never ever think about other persons as protectors even if he delays his arrival, is saying these words. SrI rAmAyaNam sundhara kANdam 39.30 is explained here. Saraisthu sankulAm kruthvAlankAkm – thiruvadi (hanuman) asked [sIthA] pirAtti “Should you not go to perumAL (SrI rAma) now?”; sIthA replies “I can only go there when this lankA which is filled with rAkshasas (demons) becomes filled with the arrows of SrI rAma; how can I go to him when seen by others? parapurArdhana: – Is there any town which survived after earning his enmity? mAmnayEthyadhi – Will the one who said in SrI varAha charama SlOkam “nayAmi paramAm gathim” (I will bring him to higher abode), say two different things [“I will protect” and “I won’t protect”]? kAkuthstha: – Will the one who is born as a descendant of those [kakuthstha, one of the brave ancestors of SrI rAma] who eliminated the enemies of indhra et al, be helpless in his own matter? thathdhasya sadhruSam bhavEth – Can we who do what is not matching his nature and die, do what will cause disrepute to to him, just to eliminate our suffering? It will be an insult to his abilities if it happened to be “A rAkshasa separated SrI rAma’s consort, she cursed him and returned” or “a monkey brought her back”; is it not an insult to his heritage? Should I do what was done by rAvaNa? Those who take up his responsibility of his protectorship, will be considered to be the same as those who consider SrI rAma’s wealth to be one’s own. parAnguSa nAyaki who is generally fearless even in fear infusing situation, out of great suffering became fearful and spoke these words [kAppAr Ar?]. SrI rAmAyaNam ayOdhyA kANdam 60.20 “gajam vEthyAni nAhAra yathi santhrAsam” (As sIthA was under the shelter of SrI rAma, she did not fear seeing the herds of elephants, lions and tigers) – her true nature of sthrIthvam (femininity [i.e., being fearful]) disappeared. bAhUrAmasyasamSrithA – Will those who are in a fort, fear even when there is reason to fear? The current situation [suffering in separation] is not just like seeing herds of elephants/lions [it is much more than that].
  • kAppAr Ar ivvidaththu – It is the same parAnguSa nAyaki [originally, as nammAzhwAr] who clearly knew “this is the protected entity [AthmA]; this is the protector [ISvara]” and was pridefully roaring “amma” (joyful cry), is now saying “who is the protector?” fearfully; it is the severity of the suffering. His sarvarakshakathvam [protecting everying] is present in “achchu” (in a clear singular form, “a” in praNavam); she is suffering in “allu” (night, hal letter in samskrutham – i.e., “ma” in praNavam). When he is present [as the protector] in praNavam, there is no danger.
  • kangiruLil – kangu – boundary; implies the epitome of darkness. [kangu] As marungul is sometimes shortened as marungu, here kangul (night time) is considered to be shortened to kangu, i.e., it is explained as darkness in night. In this case, it explains the duration. For example, when it is said “dhaSa rAthram, saptha rAthram” (ten nights, seven nights), it means ten days, seven days and so on.
  • nuN thuLiyAy – dense night and misty droplets.
  • sEt pAla … – In the night which stretches to be very long appearing like an eon which is long by nature. A thamizh teacher (learned scholar) who is compared to agasthya (in knowledge) explained “kangul vAy” as “nALagaththu” [this is to prove that kangul (night) is counted as a day].
  • thUppAla … – The one who has divine weapons which resemble both moon and sun appearing at the same time while driving out the darkness, has not come; to remove this darkness, we need moon and sun. It is said in mudhal thiruvanthAdhi 51 “Angaiththigiri sudarennum veN saNgam vAnil pagarumadhi enRum” (Looking at the divine disc and pure white conch in his hands, and considering them as sun and moon). Previously, she first hand enjoyed these in his hands. The one who angrily dispels darkness [sun] and the one who mingles freely with darkness [moon].
  • thUppAla veN sangu – The white conch which has purity as its nature. Alternative explanation – pAl indicates space; having faultless space. It is said as “perumuzhakku” (great war cry) and in mahAbhAratham dhrONa parvam “supUrNOtharanissrutha dhvani:” (SrIpAnchajanya which releases great sound from the well rounded middle layer). Does thUymai (purity) indicate faultless? When someone is said to be pure, that implies that he is faultless,
  • veN sangu – Alternative explanation – both this and thUymai indicate the abundant nature of the white colour. But this meaning does not fit well due to the existence of “pAla” in between “thU” and “veN”.
  • thIppAla val vinaiyEn – I, who have committed sins which are of cruel nature and which cannot be eliminated. That is, my sins are so strong that, bhagavAn has vowed to protect, I am qualified to be protected and he has the tools to protect me – yet I am not being helped.
  • dheyvangAL en seygEnO – There is similarity between the dhEvathAs and parAnguSa nAyaki. The are animishar (those who don’t blink) by birth, and she remains as in thiruviruththam 97 “undO kaNgaL thunjudhalE” (will my eyes sleep?). Now, she is not sleeping fearing the darkness; she thinks that they (mothers, friends) are watching her condition and remaining sleepless and considering the dhEvathAs as the refuge. Since they (animishar) are not sleeping even when the friends are sleeping, she considers them to be close confidantes and tells them. The dhEvathAs are recited along with the mothers in “Ayum amarulagum thunjilum” (if the mothers and the dhEvathAs slept). When the suffering increases, one will call “Oh mother! what will I do!” – this appears like that.

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

thiruvAimozhi – 5.4.6 – pin ninRa

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 sixth pAsuram, parAnguSa nAyaki says “While I am suffering in separation and the night is on, who will protect me who is unable to die, if emperumAn who is the protector does not come?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “While my love and the night torture me, emperumAn who has firm tools for protection has not arrived, who will protect my AthmA?”.

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

pin ninRa kAdhal nOy nenjam perithadumAl
munninRirA Uzhi kaN pudhaiya mUdiRRAl
manninRa chakkaraththu em mAyavanum vArAnAl
inninRa nILAvi kAppAr Ar ivvidaththE

Listen

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

pin – following
ninRa – not leaving
kAdhal – love
nOy – disease
nenjam – heart (which is its originating place)
perithu – very
adum – destroyed;
mun – in front
ninRu – standing
irA – night
Uzhi – kalpa (day of brahma, eon)
kaN – eye [vision]
pudhaiya – to cover
mUdiRRu – concealed;

(when there are enemies, in front and back)
manninRa – present eternally (to eliminate the enemies of devotees)
chakkaram – being the one with divine [sudharSana] chakra (disc)
em mAyavanum – krishNa who made himself as our wealth by manifesting his amazing qualities
vArAn – has not come;
ninRa – that which is not weakened even after experiencing sorrows eternally
en – my
nIL – eternal
i – this
Avi – AthmA (soul)
ivvidaththu – in this situation
kAppAr – protector
Ar – who?

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

The love disease is following without leaving me and is destroying the heart; the night which is like a kalpa, is standing in front of me to conceal my vision by covering my eye; krishNa who made himself as our wealth by manifesting his amazing qualities, who is eternally with divine chakra, has not come; in this situation who is the protector for this eternal AthmA which is not weakened even after experiencing sorrows eternally.

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

  • pin ninRa kAdhal nOy – The love disease which follows everywhere and tortures. There is no shade where one can take shelter and rest [it follows everywhere].
  • nenjam peridhadumAl – It is severely tormenting the heart. [Why is the heart instead of body mentioned to be tormented by the disease first?] Fire will first burn the internals and then burn the externals [in same cases]; similarly, the disease hurts the place where it remains [love is in the heart] very much.
  • mun ninRu … – It appears that the love disease and the night have discussed with each other and are tormenting me together. They both come like those who say “I will come and attack him from behind and you attack him from the front side”. When the enemy is weak, some will insult them by grabbing their bow etc; similarly, seeing my helpless nature, the night which appears like an eon, conceals the vision, standing in front. Internal vision was covered by the love disease and the external vision was covered by the night.
  • kaN pudhaiya mUdiRRAl – The sense of vision which grasps and reveals [other objects] is covered by the darkness which is one of the grasped entities. Alternative explanation – the eon of night covers the vision in a manner that even if emperumAn who is having dark complexion appears in front, he cannot be seen.
  • manninRa … – As said in periya thiruvanthAdhi 87 “eppOdhum kai kazhalA nEmiyAn” (emperumAn whose chakra is never separated from his hand), it is not that emperumAn searches for his weapons when his devotees are faced with enemies, he has the chakra readily available with him.
  • em mAyavanum – The amazing emperumAn who can invite darkness using his chakra which is the source of radiance [krishNa hid the sun using his chakra to bring out jayadhradha to have him killed by arjuna]. For the one who can bring about the nivarthyam [that which is to be eliminated – darkness] using nivarthakam [that which eliminates – brightness which eliminates darkness], is it not possible to use nivarthakam [here, chakra] to eliminate the nivarthyam [darkness]?
  • vArAnAl – Here, his vow need not be broken [like in the case of mahAbhAratha battle, where he took up arms after vowing not to do so], just he needs to desire to come. As said in SrI bhagavath gIthA 4.6sambhavAmi Athma mAyayA” (I incarnate out of my own desire), just desiring to come is sufficient. No need to pick up arms after vowing not to do so or no need to break the limit by driving out darkness using brightness, but he just needs to come; by the nature of emperumAn, darkness will automatically disappear.
  • in ninRa nIL Avi kAppAr Ar – Who will kill this AthmA and protect it, when it tries to live fully when it is at the state of death? [Since it is eternal] AthmA started debating citing SrI bhagavath gIthA 2.24achchEdhyOyamadhAhyOyam” (AthmA cannot be cut, it cannot be burnt). A thamizh scholar observed these harsh words “Who will kill this AthmA and protect me?” and had written a verse explaining the same meaning in thamizh “pirivilum mudiyAdha en uyirp pagaiyai nIkki ennai nOkkuvAr Ar?” (Who will destroy the enemy of my life which stops me from dying in separation and save me?).
  • ivvidaththE – In this situation when even emperumAn who is the sarvarakshaka (protector of all) does not help, giving up my life and be protected is the joy.

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 – 22 – aRiyum ulagellAm

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

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avathArikai

emperumAn asks AzhwAr, “You mentioned that it is my nature to mingle with my followers. I do not know about that. How did you know it?” AzhwAr responds saying “You can keep my mouth closed. But can you shut the mouths of the people of this world? (The whole world knows about your nature, after seeing the scars on you)”

Let us enjoy the pAsuram and its meanings.

aRiyum ulagellAm yAnEyum allEn
poRi koL siRai uvaNam uRndhAy veri kamazhum
kAmbEy menthoLi kadai veNNey uNdAyaith
thAmbE koNdu Arththa thazhumbu

Word for Word Meanings

poRi koL siRai – wings with many colours
uvaNam – garudAzhwAn
UrndhAy – riding on
veRi kamazhum – having sweet fragrance
kAmbu Ey men  thOLi – yaSOdhA, having slim shoulders looking like bamboo
kadai veNNey – butter that was churned
uNdAyai – you, who ate that butter
thAmbu koNdu – with a small rope
Arththa – due to binding
thazhumbu – scar
yAnEyum allEn – was I the only one who knew this?
ulagam ellAm aRiyum – all the people in the world knew.

vyAkyAnam

aRiyum ulagellAm yAnEyum allEn – Doesn’t the whole world know about this! Do not think that only I am talking about it. Even an enemy such as SiSupAlan knows about this!

poRi koL siRai uvaNam UrndhAy – You are capable of guiding garudan who has multi coloured wings. Aren’t you the one who controls the entities who have the nature of carrying out kainkaryam [service] to you!

veRi kamazhum – yasOdhA pirAtti with fragrance. She decorates herself with sweet smelling fragrances so that her little child krishNa will not feel disappointed. Alternative explanation – one who emits sweet fragrance as her nature.

kAmby Ey menthoLi  kadai veNNey uNdAyai – yaSOdhA pirAtti has her shoulders like bamboo; it is not hard as bamboo, but soft. Her shoulders are compared to bamboo stick since they are fresh, long and beautiful.

kadai veNNey uNdAyai – the butter churned with so much of difficulty by yaSOdhA pirAtti without even minding her soft shoulders and which you ate. This action sustains them both – it sustains yaSOdhA because she considers kaNNan (krishNa) as her life and krishNa considers butter as his life.

thambE koNdu Arththa thazhumbu – your divine body is so soft especially when you sit astride periya thiruvadi (garuda). yaSOdhA tied [such] you with rope. When she caught krishNa, she tied him with some torn rope that she could lay her hands on. She could have searched for a good rope; but by the time she found such a rope, krishNa would have escaped. Hence she tied him with a torn rope. She cannot lengthen the rope, neither could she contract the ural (mortar). When she found that the rope was short, she found space in his own body (by asking him to pull in his stomach). All the AzhwArs get deeply involved and look at in bewilderment at  the rope which was used to tie him. thirumangai AzhwAr says in periya thirumozhi 5-9-7 “kaNNiyAr kuRum kayiRRAl” (with a small rope which had several knots); madhurakavi AzhwAr says in kaNNinuN siRuth thAmbu 1kaNNi nuN siRuth thAmbinAl”(with a small rope which had several knots and which was crossing his body). SrIvishNu purANam 5-6-14 says “dhAmnA chaiva udharE badhvA prathyabadhnAth ulUkalE krishNamaklishta karmANamAhachEdhamamarshithA” (yaSOdha, who bound krishNa, who is not bound by karma, with a rope across his stomach to a mortar, said …). thirumangai AzhwAr says in periya thirumozhi 2-10-6 “thaRiyArndha karum kaLiRE pOla ninRu thadam kaNgaL pani malgum thanmaiyAnai”- here thaRiyArndha karum kaLiRu pOla ninRu refers to krishNa who stood like an arrogant elephant and thdam kaNkaL pani malgum thanmaiyAnai refers to krishNa standing there, with tears in his eyes, without knowing his strength (just as an elephant stays bound by a chain to a pillar, not knowing its strength). Thus [poygai] AzhwAr tells emperumAn “it is not only I, but the entire world knows the scar that you had because you were bound to a mortar with a rope”.

Let us move on to the 23rd pAsuram.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org