Daily Archives: August 27, 2017

thiruvAimozhi – 5.8.7 – ariyERE

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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 seventh pAsuram, AzhwAr says “Just out of your mercy, you manifested your beauty etc and made me exist purely by serving you; now, as I cannot exist without your divine feet, please bestow me your divine feet and eliminate samsAram (my connection with this material realm) for me”.

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

ariyERE ennam poRchudarE sengatkarumugilE
eriyE pavaLak kunRE nAl thOL endhAy unadharuLE
piriyA adimai ennaik koNdAy kudandhaith thirumAlE
thariyEn ini un saraNam thandhu en sanmam kaLaiyAyE

Listen

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

ariyERE – one who is appearing majestic due to his uncontrollable independence

(not just independence)
am – attractive
pon – like gold
sudar – radiance in his form
en – one who let me enjoy

(showering the nectar of vAthsalyam (motherly affection) on his devotees)
sem – reddish
kaN – having divine eyes
karu mugilE – having dark cloud like form which is the abode for previously explained radiance
eriyE – reddish like fire
pavaLak kunRE – having a tall firm form like that of a pearl mountain
nAl thOL – manifesting four shoulders along with that form
endhAy – being my lord who accepted me as his servant
unadhu – your
aruL – mercy
piriyA – to never separate

(eternally)
adimai – services through speech etc
(ennai) koNdAy – accepted (me), and as the recipient of such service
kudandhai –  in thirukkudandhai
thirumAlE – oh one who appeared along with lakshmI!
ini – after (you being the benefactor along with pirAtti)
thariyEn – will not remain relaxed.

(my goal)
un – your
saraNam – charaNam, the divine feet
thandhu – bestow
en – my
sanmam – connection with this body
kaLaivAy – eliminate with the traces.

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

emperumAn is appearing majestic due to his uncontrollable independence, is having reddish divine eyes, is having dark cloud like form which is the abode for previously explained radiance, is having a fire like reddish tall firm form like that of a pearl mountain, is my lord who manifested four shoulders along with that form and accepted me as his servant; you accepted my services through speech etc to have me never separated from your mercy; oh one who is the recipient of my such service in thirukkudandhai appearing along with lakshmI! I will not remain relaxed after this [seeing you being the benefactor along with pirAtti]. Bestow me your divine feet and eliminate my connection with this body along with the traces.

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

  • ariyERE – The pride he acquired due to being the controller of all entities other than him.
  • en am pon sudarE – When seen through that pride, one who is having attractive radiance similarly to that of distinguished and attractive gold. One who announced that greatness of that form to me.
  • sem kaN karu mugilE – The cause for such radiance – the divine eyes and the divine body.
  • eriyE pavaLak kunRE – eri – kEttai (jyEshta) star. His divine collective beauty appears like a tall pearl mountain risen up to the position of stars. Another explanation – appearing like reddish (fire like) pearl mountain. The thought behind such example is – splendour and attractiveness. For those who are unfavourable, he is like fire and for those who are favourable, he is attractive due to his splendour.
  • kunRE – immeasurable.
  • nAl thOL endhAy – Oh one who captured me to exist exclusively for you by manifesting your divine shoulders which appear like beautiful branches of kalpaka tree (a celestial tree). AzhwAr was captivated by the same beautiful feature as thiruvadi (hanuman) was captivated.
  • unadhu aruL … – With your unconditional mercy, you have won over me as your servant fully.
  • aruLE – by the mercy.
  • kudandhaith thirumAlE – Oh one who descended along with periya pirAttiyAr to thirukkudandhai and mercifully rested there to accept me as your servant. Since it is not in the special abode of paramapadham [and is in thirukkudandhai], there is no shortcoming in the place, and since he is Sriya:pathi [emperumAn along with pirAtti], there is no shortcoming in the aptness of the goal. AzhwAr is also surrendering to emperumAn, having pirAtti as purushakAram (one who recommends) as done by iLaiya perumAL (lakshmaNa) in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways).
  • thariyEn ini – After seeing that togetherness, how can I sustain myself in separation? When the mother and father are present, and if they are wealthy and generous too, can their child remain hungry?

When asked “How long can you not sustain?”, AzhwAr says,

  • un saraNam thandhu en sanmam kaLaiyAyE – Just as a mother will first suckle an ailing child and then give treatment for the child’s disease, AzhwAr is saying “first bestow me your divine feet and then eliminate my bondage in this material realm”. emperumAn is going to treat the wounded body and eliminate the karma (deeds); to do that, he should first sustain AzhwAr (by bestowing his divine feet) and then eliminate it.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 78 – idar Ar paduvAr

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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 we cannot but carry out all kainkaryams (services) to emperumAn as said by lakshmaNa in SrI rAmAyaNam yudhdha kANdam 31-25 “aham sarvam karishyAmi” (I will carry out all kainkaryams), if we think about all the deeds carried out by emperumAn for our sake.

Let us go through the pAsuram and its meanings:

idar Ar paduvAr ezhu nenjE vEzham
thodarvAn kodu mudhalai sUzhndha padamudaiya
painnAgap paLLiyAn pAdhamE kai thozhudum
koinnAgap pUm pOdhu koNdu

Word by Word Meanings

vEzham – elephant [by name gajEndhra AzhwAn]

thodar – following (to swallow it)

vAn – having strength

kodu mudhalai – cruel crocodile

sUzhndha – one who destroyed

padam udaiya – having spread hood

pai nAgam paLLiyAn – emperumAn who has as his mattress, the expansive thiruvananthAzhwAn (AdhiSEshan)

pAdhamE – divine feet

nAgam koy pUm pOdhu koNdu – with beautiful flowers plucked from punnai tree [a kind of flower bearing tree]

kai thozhudhum – we shall worship

nenjE – Oh heart!

ezhu – arise (to worship like this)

(if worshipped like this)

Ar idar paduvAr – who will experience sorrows?

vyAkyAnam

idar Ar paduvAr – who is capable of bearing the sorrow of separation from emperumAn? Just as looking for people who are hungry when food is available, AzhwAr is asking who will suffer in separation from emperumAn when he is available.

ezhu nenjE – Oh my intelligent heart! Rise immediately and set forth. If sorrows come our way, they [the sorrows] will suffer the same consequence that the crocodile suffered.

vEzham thodar vAn kodu mudhalai sUzhndha – the crocodile followed the elephant; it thought that it was very powerful; emperumAn killed that crocodile which did  not have any mercy in its heart and hence was cruel.

padam udaiya pai nAgap paLLiyAn pAdhamE kai thozhudhum – let us worship the divine feet of emperumAn who has the characteristic of having given his divine form to thiruvananthAzhwAn (AdhiSEshan), who in turn is extremely happy since he is with emperumAn and due to which he has spread his hoods fully. Since both killing of crocodile and offering himself to thiruvanthAzhwAn have been mentioned, this verse clarifies the way emperumAn conducts himself in matters relating to his enemies and his followers. It says that emperumAn will remove our enemies and make us servitors similar to thiruvanthAzhwAn.

With what will the service be carried out?

koynnAgap pUm pOdhu koNdu – worship with the sweet flowers plucked from (pun)nAga tree. One need not look for an exalted flower like nAgappU. AzhwAr says that any flower from the forest is sufficient to worship him. nanjIyar (disciple of parAsara bhattar and AchArya of nampiLLai (one of the commentators for this prabandham)) would say mercifully “since this AzhwAr was spending lot of time in the forest, he would have known about the flowers in the forest too”. In an earlier time, he showered mercy on gajEndhra AzhwAn (the elephant gajEndhra) who wanted to offer him flowers, by removing his hurdle and making him his servitor. He will remove our hurdles too if we offer him flowers and worship him.

We shall move on to the 79th 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