Daily Archives: August 4, 2017

thiruvAimozhi – 5.7 – nORRa nOnbilEn

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

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nammAzhwAr in SrI SatakOpam (divine pAdhukA (sandals) of emperumAn), vAnamAmalai [There is no separate divine deity for nammAzhwAr in this dhivyadhESam]

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 seventh decad – As AzhwAr‘s anukAram (enactment of emperumAn) did not lead to attaining the goal for him, his grief only increased, and as a result of the enactment which was due to deep emotions, AzhwAr became awakened and relaxed a little bit; at this stage, AzhwAr starts doubting “emperumAn who is the only means to attain him, did not appear in front of me, since he considered my enactment as upAsana (bhakthi yOgam) and is delaying his arrival thinking ‘let me visit AzhwAr when his bhakthi matures'” and firmly vows “If I desire to attain him highlighting my Akinchanyam (lack of anything worthy), he will accept me”; he then highlights the following aspects of emperumAn:

  1. his nature of uniting with his devotees which is desired by even those who have nothing worthy in them
  2. His ability to remove the unfavourable aspects
  3. His distinguished forms which reveal his great supremacy
  4. His nature of well protecting his devotees
  5. His nature of destroying the enemies of his devotees
  6. His radiance which is acquired by favouring his devotees
  7. His being the cause of sustenance for everything
  8. that the enemies of his devotees are fully at his disposal
  9. his special radiance which is acquired by eliminating the enemies of his devotees
  10. His revealing of the means (his divine feet) which eliminates the enemies

Meditating upon these aspects AzhwAr humbly presents to vAnamAmalaip perumAL (thOthAdhrinAthan) who is seated in close proximity in SrIvaramangA dhivya dhESam, the hope he acquired to lament “How will I show my gratitude and do something in return to you, who is with such qualities, who presented your divine feet as the means [to attain you] for me who is lacking in other upAyams [various other means/paths] and is in grief?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, AzhwAr tried to sustain himself by enacting emperumAn. He then thought “He has not arrived even when I am in such state that I have to sustain myself by enacting him. What is the reason for this? What is the reason for sarvESvaran who comes and protects those who have even slightest desire towards him, to be relaxed towards me?”; he further thought “It must be like this; due to my nature, I have great liking for emperumAn without whom I cannot survive; instead of knowing that to be my ‘svarUpam‘ (true nature), he must have considered that as ‘upAyam‘ (means to attain him)”; thinking this way, AzhwAr announces to emperumAn that he has nothing in his hands and surrenders at his divine feet.

When SrI rAma was mercifully seated on the seashore along with [sugrIva] mahArAja, sugrIva’s assistants, and his own younger brother lakshmaNa as said in SrI rAmAyaNam yudhdha kANdam 18.7 “lakshmaNam puNya lakshaNam” (lakhsmaNa who has virtue as his identity), SrI vibhIshaNAzhwAn arrived there highlighting his own defects as said in SrI rAmAyaNam yudhdha kANdam 17.10 “rAvaNO nAma dhurvruththa:” (I am the brother of rAvaNa, who is known for his evil deeds) and surrendered at the divine feet of SrI rAma; AzhwAr too is doing the same thing here; AzhwAr falls like an uprooted tree at the divine feet of vAnamAmalai emperumAn in SrIvaramangala nagar (vAnamAmalai dhivyadhESam) where emperumAn is seated on thiruvananthAzhwAn along with his pirAttis (divine consorts) and is happily relaxing along with his eternal servitors, unlike in the seashore where he was alone. How is AzhwAr insisting emperumAn to accept him? emperumAn is seeking for those who seek refuge in him, and AzhwAr has the desire to have someone who gives refuge; hence what more is needed?

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 55 – avan thamar

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

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avathArikai

AzhwAr asks in this pAsuram as to who can look at emperumAn‘s followers, with anger in their eyes, when he is there to look for the enemies of his followers to destroy them. He says that yama’s (deity for dharma, righteousness) messengers cannot judge whether emperumAn’s followers have carried out any sins.

Let us go through the pAsuram and its meanings:

avan thamar evvinaiyar Agilum engOn
avan thamarE enRu ozhivadhallAl naman thamarAl
ArAyappattum aRiyAr kaNdIr aravaNai mEl
pErAyaRku AtpattAr pEr

Word by Word Meanings

aAvan thamar – the followers of that paramapurushan (supreme soul or emperumAn)
evvinaiyar Agilum – irrespective of their deeds
“em kOn avan thamarE” enRu – praising them by saying “aren’t they the followers of my swAmy (lord) sarvESvaran (supreme being)”
ozhivadhallAl – other than leaving that place
aravaNai mEl pEr AyaRku AtpattAr pEr – those who have the names of the followers of emperumAn, who came out of the mattress of AdhiSEshan in order to protect his followers, as a cowherd
naman thamarAl – by the messengers of yama
ArAyappattu aRiyAr kaNdIr – you would see that they are not questioned [by the messengers of yama].

vyAkyAnam

avan thamar evvinaiyar Agilum – In the words of the messengers of yama, “What does it matter as to what sins are committed by the followers of emperumAn? When those who are designed to question the sins of everybody cannot question the followers of emperumAn, can anyone else question them?” If one were to ask whether one cannot look for virtues or faults in the followers of emperumAn, the response will be that those who are his followers, even if they carry out certain deeds which are forbidden by SAsthras (sacred texts) no one can question them.

engOn avan thamarE enRu ozhivadhallAl – Other than saying that these persons are the followers of emperumAn, nothing else can be done. In SrI vishNu purANam 3-7-15 yama says “prabhavathi samyamanE mamApi vishNu:” (vishNu is capable of appointing me too). In the same SlOkam he further says “parihara madhusUdhana prapannAn prabhuraham anya nruNAm na vaishNavAnAm” (Leave aside those who have surrendered to madhusUdhanan (emperumAn). I am the Lord of others, but not of vaishNavas). He further says in SrI vishNu purANam 3-7-33 “kamalanayana! vAsudhEva! vishNO! dharaNidhara! SankachakrapANE! bhavaSaraSamithIrayanthi yE vai thyaja bhata dhUratharENa thAnapApAn ” (yama tells his messengers, “whoever says ‘Oh one with the lotus eyes! Oh vAsudhEva! Oh vishNu! Oh one who supports earth! Oh one who never lets down his followers! Oh one who holds the conch and disc! You are my saviour’, leave that person, who has not committed any sin, and go far away from him”)

naman thamarAl ArAyappattu aRiyAr kaNdIr – these people [who are followers of emperumAn] have not been questioned by even those who have been appointed to look into the sins of others and who are close to yama. Who are such people who cannot be questioned? Are they those who are followers of emperumAn? No, they are those who have as their names, the names of emperumAn’s followers. If a person, who is not emperumAn’s follower, has the name of his follower, his name will not be read out in yama’s court [among the names of those who have committed sins].

aravaNai mEl pErAyaRku AtpattAr pEr – these people (followers of emperumAn) can be searched only on the day when emperumAn’s bed is searched! [meaning that they can never be searched]. Just as periyAzhwAr says in periyAzhwAr thirumozhi 4-9-2 “thAmaraiyALAgilum sidhaguraikkumEl en adiyAr adhu seyyAr seydhArEl nanRu seydhAr enbar” even if SrI mahAlakshmi complains about followers to emperumAn, he will deny that. When such is the case, can the messengers of yama question them! Again, periyAzhwAr in his periyAzhwAr thirumozhi 4-6-1 says “nAraNan tham annai naragam pugAL” – if a newly born infant has been named after nArAyaNan, the mother of that infant becomes the mother of nArAyaNa himself. Will such a mother be ever go to narakam (hell)!

Let us move on to the 56th pAsuram.

adiyEn krishNa ramanuja dhAsan

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