Daily Archives: August 26, 2017

thiruvAimozhi – 5.8.6 – sUzh kaNdAy

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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 th pAsuram, AzhwAr says “Since I having been captivated in your enjoyable nature and cannot exist with other worldly aspects, you have to eliminate the hurdles for me in attaining you, and find out the means to attain you and mercifully see to making it work for me even without my knowledge”.

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

sUzh kaNdAy en thollai vinaiyai aRuththu un adi sErum
Uzh kaNdirundhE thUrAk kuzhi thUrththu enai nAL aganRiruppan
vAzh thol pugazhAr kudandhaik kidandhAy vAnOr kOmAnE!
yAzhin isaiyE amudhE aRivin payanE ariyERE

Listen

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

vAzh – due to enriched living (of experiencing bhagavAn)
thol – natural
pugazhAr – of those who are having glories
kudandhai – in thirukkudandhai
kidandhAy – mercifully resting (to be enjoyed by them)

(in the same manner)
vAnOr – for nithyasUris
kOmAnE – being the controller (and enjoyed by them)
yAzhin – the musical instrument yAzh (an ancient string instrument, which is unlike the throat which may not function well at times)
isaiyE – like the tune (enjoyable to the ears)
amudhE – like the eternally enjoyable nectar, one who is enjoyable to the tongue through sthuthis (praising songs) etc.
aRivin payanE – being enjoyable to the mind, since you are the result of knowledge

(though enjoyed by both external and internal senses in this manner)
ariyERE – like the best among the lions, one who is great and hence cannot be comprehended
(nAn) un – (I) your
adi – divine feet
sErum – to reach and exist exclusively for you
Uzh – ancient aspect
kaNdirundhE – having seen
thUrA – difficult to fill
kuzhi – the pit of inappropriate desires
thUrththu – dug (through inappropriate pleasures)
enai – how many
nAL – days
aganRu – being separate
iruppan – can I exist

(the cause for such state)
en – my
thol vinaiyai – ancient sins
aRuththu – sever
unnadi sErumpadi – to reach your divine feet which is apt for my true nature
sUzhkaNdAy – mercifully do it.

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

You are mercifully resting in thirukkudandhai which is of those who are having natural glories due to enriched living (of experiencing bhagavAn); you are the controller for nithyasUris; you are like the most enjoyable tune of  the musical instrument yAzh; you are like the eternally enjoyable nectar, one who is enjoyable to the tongue through sthuthis; you are enjoyable to the mind, since you are the result of knowledge; still, you are like the best among the lions, one who is great and hence cannot be comprehended; (I) having seen the ancient aspect of reaching your divine feet and existing exclusively for you, how many more days do I have to exist separated [from you] in this pit of inappropriate desires which is difficult to fill and is dug (through inappropriate pleasures)? Mercifully sever my ancient sins and help me reach your divine feet which is apt for my true nature.

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

  • sUzh kaNdAy en thollai vinaiyai aRuththuAzhwAr says “Please sever my ancient sins with their traces and ensure that you mercifully find out the means for me to reach your divine feet “. When emperumAn says “I will do it in proper sequence/order”, AzhwAr asks “what is the reason for that?”.
  • un adi sErum Uzh kaNdirundhE – Unlike the people of this world who don’t know about you, I know the means (Uzh – path) to reach your divine feet.
  • thUrAk kuzhi thUrththu – Feeding the sense organs which can never be satisfied.
  • enai nAL aganRiruppan – How long do I have to be here? Will you give a set date only for those who are like SrI bharathAzhwAn?
  • vAzh thol pugazhAr kudandhaik kidandhAy – Those who don’t have the necessity to ask “how many days do we need to remain separated from you?”. Having the great glory of living in his vicinity. thol pugazhAr is also explained as “ancient glory”. When asked “Though AzhwAr and they [the residents of thirukkudandhai] have equal exposure to worldly pleasures, why is AzhwAr celebrating them to be living gloriously?”. he explains that they need not call out for emperumAn as he is readily available for them.
  • vAnOr kOmAnE – nithyasUris are the residents of paramapadham which is not controlled by time.
  • yAzhin isaiyE – The tune of yAzh is unlike the throat, which gets troubled with infection etc at times due to one’s own karma. He is already explained in thiruvAimozhi 2.3.7yAzh payil nUl narambin mudhir suvaiyE” (unlimitedly enjoyable like matured music played from the string of the musical instrument yAzh, as per gIthA SAsthram (the set of sacred texts relating to music)).
  • amudhE – While he is pleasing to the ears, he is also enjoyable to the tongue, so that one need not search for something else for the tongue.
  • aRivin payanE – The joy which is the result of [true] knowledge. Being enjoyable for the mind.
  • ariyERE – One who is great due to being different from all species. Also explained as one who is having great enjoyability which cannot be held by our eyes. While you are greatly enjoyable having given yourself to those who are here (in thirukkudandhai) and there (paramapadham), how long do I have to remain separated, feeding my sense organs?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 77 – vEngadamum viNNagarum

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avathArikai

AzhwAr says in this pAsuram that not only thiruvEngadam, but all the dhivyadhEsams (divine abodes) where emperumAn is dwelling have this special quality [of granting SrIvaikuNtam]. If we meditate on the deeds that emperumAn has carried out for our sake, the sins due to our deeds will disappear. AzhwAr says that all the sins that we had accrued due to our deeds carried out in our standing, sitting, lying and moving postures will disappear if we think of the benefits that he granted to us in his standing, sitting, lying and moving postures.

Let us go through the pAsuram and its meanings:

vEngadamum viNNagarum vehkAvum ahkAdha
pUngidangin nIL kOval ponnagarum nAngidaththum
ninRan irundhAn kidandhAn nadandhAnE
enRAl kedumAm idar

Word by Word Meanings

vEngadamum – thirumalai
viN nagarum – SrIvaikuNtam
vehkAvum – thiruvehkA dhivyadhEsam
ahkAdha pUm kidangin – having moats with unchanging flowers [always fresh]
nIL kOval ponnagarum – sweet and beautiful thirukkOvalUr
nAngu idaththum – in these four dhivyadhEsams
ninRAn irundhAn kidandhAn nadandhAnE enRAl – if we say that (emperumAn) stands, stays, reclines and walks
idar – the results of our deeds that we carryout standing,  sitting, lying and walking
kedumAm – will be destroyed

vyAkyAnam

vEngadam ninRAn enRAl kedumAm idar – our sins will disappear if we say that emperumAn stood at thiruvEngadam which removes sins

viNNagar irundhAn … – if we meditate on the fact that he is sitting in paramapadham, our sins will be destroyed

vehkA kidandhAn … – if we meditate that he is lying down in thiruvehkA dhivyadhEsam, our sins will be destroyed

nIL kOval ponnagar nadandhAn… – if we meditate that he is walking in the dhivyadhEsam thiruukOvalUr which is famous and delightful, our sins will disappear.

ahkAdha pUngidangin nIL kOval ponnagarum – since this was the dhivyadhEsam where emperumAn jostled with AzhwAr(s), he is thinking back sweetly, of this dhivyadhESam.

ahkAdha kidangu – the moats are very close to each other in a protective way in this dhivyadhESam where emperumAn and his followers [the first three AzhwArs] jostled for space.

pUm kidangu –  beautiful moat. If one were engaged with the moats, the mind will not go towards even emperumAn.

ahkAdha pUm kidangu – moats wherein the flowers are in full bloom, in clusters.

pUm kidangin nIL kOval ponnagar – if one were to shift the vision beyond the moats, the sweetness and beauty of this place will attract one’s eyes and heart.

ponnagarAzhwAr terms this dhivyadhESam as ponnagar (golden place) since emperumAn came on his own, jostling with the AzhwArs for space and graced them.

vEngadamum viNNagarum vehkAvum … kOval ponnagarum – even though these dhivyadhESams are far apart from one another, AzhwAr combines them since they are related to emperumAn and are enjoyable for AzhwAr.

nAngidaththum ninRAn irundhAn kidandhAn nadandhAnE enRAl – if one were to think that emperumAn toiled hard in these four places, standing,  sitting, reclining and walking, in order to attain his followers, his sins will disappear.

enrAl kedum – one need not reside in these dhivyadhESams. Even if one were to meditate on emperumAn’s dwelling in these places, that person’s sins will get destroyed.

enRAl kedum – the meditation need not be carried out with the knowledge that it would be a path to attain emperumAn. Even if it is said just for the sake of saying, the sins will disappear. periyavAchchAn piLLai, one of the commentators for this prabandham, will say “just as one’s distress disappears on calling out to mother”.

nAngidaththum ninRan irundhAn kidandhAn nadandhAnE enRAl kedum – if one were to meditate on emperumAn’s deeds while he was standing, sitting, reclining and walking, all the results of sins carried out by the person in these four postures will disappear.

idar kedumAm – the sorrows accumulated by the jIvAthmA in the samsAram on his own, will disappear on their own without a trace as said by periyAzhwAr in periyAzhwAr thiumozhi 5-4-3 “summenAdhE kai vittu Odith thURugaL pAyndhanavE” (without being able to even breathe, they hid themselves in bushes) and as said by nammAzhwAr in periya thiruvandhAdhi 54 “vAno maRikadalO” ((we don’t know where the sins disappeared – did they disappear in the skies or in the oceans?)

idar kedumAm – mentioning about anishta nivruththi (removal of undesirables) implies ishta prApthi (attaining the desirables) too.

We shall consider the 78th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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