Daily Archives: August 24, 2017

thiruvAimozhi – 5.8.4 – selak kANgiRpAr

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

Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “I am suffering having not been able to see you who have descended in thirukkudandhai and resting here even after your being sarvESvara (supreme lord) and I am having the desire to see you”.

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

selak kANgiRpAr kANum aLavum sellum kIrththiyAy!
ulappilAnE! ellA ulagum udaiya oru mUrththi!
nalaththAl mikkAr kudandhaik kidandhAy unnaik kANbAn nAn
alappAy AkAsaththai nOkki azhuvan thozhuvanE

Listen

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

sela – to go further
kANgiRpAr – those who have the ability to see
kANum aLavum – as far as they can see
sellum – having greatness of going beyond the reach
kIrththiyAy – one who is having qualities, wealth etc

(for those qualities and wealth)
ulappu – end
ilAnE – one without having
ellA ulagum – all of the world
udaiya – having at his service
oru – distinguished
mUrththi – having a form, which is the goal
nalaththAr mikkAr – of those who have great love towards you
kudandhai – in thirukkudandhai
kidandhAy – Oh one who is resting (for their enjoyment)!
unnai – you (who is greater than all, yet easily accessible for all)
nAn – I (who am very determined)
kANbAn – to see and enjoy as desired
alappAy – grieved
AkAsaththai – the sky (from where you can descend)
nOkki – looking at
azhuvan – crying out like those who have great devotion
thozhuvan – worshipping you (like those who have surrendered to you).

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

emperumAn is having endless qualities, wealth etc and greatness of going beyond the reach of those who have the ability to see further [and further], as much as they can see; he is having all of the world at his service; he is having a distinguished form which is the goal; oh such emperumAn who is resting in thirukkudandhai which is [made up] of those who have great love towards you! To see you and enjoy as desired, I am grieving and looking at the sky, crying out like those who have great devotion and those who worship you. Also explained as crying like a child and worshipping like a matured person.

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

  • sela … – All your glories which were acquired through your auspicious qualities are going to be destroyed.
  • selak kANgiRpAr kANum aLavum sellum kIrththiyAy – Even if greatly knowledgeable persons acquire more knowledge and try to reach you, you will prove to be beyond their reach. As said in mUnRAm thiruvanthAdhi 21 “pEsuvAr evvaLavu pEsuvar avvaLavE … vakkaranaik konRAn vadivu” (emperumAn the one who is wearing fragrant flower and thuLasi garland, who is having radiant divine disc, divine conch, divine bow and the one who killed dhanthavkthra; the nature and qualities of such emperumAn match the ability of those who praise him) – his greatness keeps rising up to that level to which people speak of the greatness of his divine auspicious forms
  • ulappilAnE – While his true nature, form, qualities are beyond the reach of an individual’s intelligence, will he himself be limited in any sense? [No] “ulappilAnE” (endless) – even he himself cannot see the boundary of his qualities [This is an important point to understand clearly – if he does not know his boundary, it will be construed as a shortcoming of “his not knowing something”. But since there is no boundary for his greatness, he does not know of something which does not exist. So it is not a shortcoming, it only adds to his greatness of having endless glories]. AzhwAr himself explains in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (emperumAn does not know his own greatness].
  • ellA ulagum udaiya oru mUrththi – One who manifests his beautiful form, captures all creatures and places them at his divine feet. When people see his form, they will know that he is the controller of everything. The term “mUrththi” indicates both vigraham (form) and aiSvaryam (control, wealth); in that case, this is understood as – distinguished sarvESvaran who is the controller of all the worlds. What is the purpose of explaining these? AzhwAr is saying “you are setting out to destroy your own glories”; emperumAn cannot say “the place wherein you are suffering is not within my reign” [since everything is his].
  • nalaththAl mikkArk kudandhaik kidandhAy – Had you remained put in your distinct nature, form etc in paramapadham, I would have remained relaxed. But you are holding on firmly to the divine abode [of thirukkudandhai] which is dear to those who cannot exist without you.
  • nalaththAl mikkAr – Those who are affectionate towards you without being able to follow the rules [due to overwhelming devotion towards you]. nalam – snEham – affection.
  • unnaik kANbAn nAn – I am suffering with desire to see you who has SrIvaikuNtam as your divine assembly yet resting in thirukkudandhai without leaving your devotees, in the manner in which you desire to see me. I who am greatly determined.
  • unnaik kANbAn nAn – It is I who am seeing you; and you who are seen; in this case, how can I remain relaxed.
  • unnai – Also explained as, you who are enjoyable as previously explained.
  • alappAy – Being grieved. This (emperumAn) is unlike casual sports/games like gambling, chess etc., which can be enjoyed sometimes and disregarded in other times. It is the unbearable suffering due to not seeing emperumAn.
  • AkAsaththai nOkki – Three explanations – 1) Though thiruvadi’s (hanuman’s) voice was heard in one direction, sIthAp pirAtti looked around everywhere out of anxiety as said in SrI rAmAyaNam sundhara kANdam 31.19 “sA thiryak Urdhvam cha” (while the voice of hanuman came from up). While saying “unnai” (you, who are in front), why is he saying “AkAsaththai nOkki“? This is the reaction of being bewildered as said in “alappAy” (being grieved). While emperumAn is right in front of AzhwAr, AzhwAr is looking up in the sky since his desire was not fulfilled. He is looking up thinking “emperumAn will come for my rescue seeking my state, as he came for SrI gajEndhrAzhwAn”. 2) ANdAn explains this as “seeing my helpless state” [here AkASam is cited to say that AzhwAr is having no other support/refuge]. 3) As said in SrI rAmAyaNam ayOdhyA kANdam 13.16 “gaganAsaktha lOchana:” (dhaSaratha’s state after hearing kaikEyi’s words – having eyes pointing towards the sky), he is in such a sorrow state that his eyes cannot focus on emperumAn who is in front of him.
  • azhuvan thozhuvanE – I am doing what is done by both upAsakas (bhakthi yOga practitioners – crying out) and prapannas (those who have nothing in them and are fully surrendered – worshipping); I am doing what is done by those who are having unfulfilled desires [crying] and also those who are having detachment [worshipping].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 75 – kAppu unnai

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

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avathArikai

AzhwAr says in this pAsuram that those who attain emperumAn, who protects Sivan also, will have their enemies removed and proceed in the correct path.

Let us go through the pAsuram and its meanings:

kAppunnai unnak kazhiyum aruvinaigaL
Appunnai unna avizhndhu ozhiyum mUppu unnaich
chindhippArkkillai thirumAlE nin adiyai
vandhippAr kANbar vazhi

Word by Word Meanings

unnai unna – when you are thought of
kAppu – the deities who serve as guards
kazhiyum – will get disengaged
aru vinaigaL – terrible deeds
unnai unna – once you are thought of
Appu avzhindhu ozhiyum – will get annihilated, after getting liberated
unnaich chindhippArkku – for those who meditate on you
mUppu illai – the six changes, including aging, are not present
thirumAlE –  Oh, my benefactor and the consort of SrI mahAlakshmi
nin adiyai – your divine feet
vandhippAr – those who worship
vazhi kANbar – will see the archhirAdhi mArga (the path leading to SrIvaikuNtam)

vyAkyAnam

kAppu unnai unnak kazhiyum – there are 14 dhEvathAs (deities) who have been appointed by emperumAn to keep a watch over the activities of jIvAthmAs (sentient entities) “Adhithya chandhrAvanilOnala cha dhyour bhUmir ApO hrudhayam yama cha rAthri ubhE cha sandhyE dharma cha jAnAthi narasya vruththam” (1. sun; 2. moon; 3. wind; 4. fire; 5. sky (ether); 6. earth; 7. water; 8. mind; 9. yama (deity for righteousness); 10. day; 11. night; 12. prAthas sandhyA (dawn); 13. sAyam sandhyA (dusk); 14. righteousness – the 14 deities for these entities always know the activities of jIvAthmAs). When these deities hear those who recite the names of emperumAn, they will move away from such persons saying that emperumAn is duty bound to protect his followers and not themselves (the 14 deities). In SrIvishNu purANam 3-7-4 hasn’t yama told his messenger “parihara madhusUdhana prapannAn prabhuraham anya nruNam na vaishNavAnAm” (do not approach those who have surrendered to madhusUdhana (emperumAn); I am the lord of all others and not of SrIvaishNavas)! In SrI bhAgavatham 11-5-4 has it not been said “dhEvarshibhUthAptha nruNAm pithrUNAm na kinkarO nAyam ruNI cha rAjan! sarvAthmA ya: SaraNam SaraNyam nArAyaNam lOka gurum prapanna:” (Oh King! one who has surrendered to SaraNyan (nArAyaNa) who is apt to be surrendered and is the lOkaguru (teacher for the world) is not a servitor or indebted to dhEvas (celestial entities), rishis (sages), bhUthams (creatures), relatives and forefathers)! Other deities have to protect only those who are under the control of their karmas (past deeds, both good and bad). If those karmas are negated [as done by emperumAn for those who surrender to him], these other deities cannot go anywhere near such persons. AzhwAr explains now how the karmas get negated.

aruvinaigaL Appu unnai unna avizhndhu ozhiyum – It is said that “avidhyA karma samgyA” (ignorance is referred to by the word karma). All the bondage which are the result due to ignorance will disappear for those who think of you.

mUppu unnaich chindhippArkku illaimUppu here refers to kaivalyam (AthmA enjoying itself) for those who are outside the protection of other deities and who do not have sins.  Even such kaivalyam will disappear if they think of you. Alternative explanation – the six dimensions of changes in a person’s life, viz.,1. asthi (existing), 2. jAyathE (is born), 3. pariNamathE (transforms), 4. vivarthathE (grows), 5. apakshIyathE (shrinks due to old age) and 6. vinaSyathi  (dies), will not affect those who think of you.

thirumAlE – it is because emperumAn is with thiru (SrI mahAlakshmi) that these do not come near his followers. Even if emperumAn wants to look into the sinful deeds due to his undeterred independence, pirAtti  (SrI mahAlakshmi) would convince him to change his divine mind by saying “wouldn’t sins, which cannot be rid of due to atonement, get removed with our forbearance!” Hadn’t pirAtti shown mercy on the rAkshasis (demonic women employed by rAvaNa) who troubled her, by saying as in SrI rAmAyaNam yudhdha kANdam 113-41 “dhAsInAm rAvaNasyAham marshayAmIha dhurbala” (I do not have the wherewithal to see the sufferings of rAvANa’s servant-maids) and in SrI rAmAyaNam yudhdha kANdam 113-39 “rAjasamSraya vaSyAnAm kurvanthInAm prAgyA” (aren’t they (demonic women) under the control of the king and appointed by him?)! Thus, if one thinks of emperumAn who is with pirAtti, the sins and mUppu will disappear.

nin adiyai vandhippAr kANbar vazhi – those who worship your divine feet will find the correct path. The word vazhi can be construed as archirAdhi mArgam which is the path leading to SrIvaikuNtam. The path to SrIvaikuNtam will be as sweet as SrIvaikuNtam itself. In the same way, the path to naragam (hell) will be as horrible as naragam itself. For those who do not think of emperumAn, the path will be full of thorns and narrow lanes while for those who think of emperumAn, the path will be sweet.

mUppu unnaich chindhippArkku illai thirumAlE – mUppu could also be construed as old age. As said in rig vEdham, vishNu sUktham “yuvAkumAra yuvathi: cha kumAriNI” (emperumAn is youthful  to a large extent and boyish to a smaller extent while pirAtti is girlish to a large extent and youthful to a smaller extent) if one attains emperumAn and pirAtti, he will be like them in his youthful and boyish states and not attain old age.

We shall take up the 76th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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