Daily Archives: August 30, 2017

thiruvAimozhi – 5.8.10 – vArA aruvAy

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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 tenth pAsuram, AzhwAr reached thirukkudandhai thinking that all the sorrows will be removed and all his desires will be fulfilled; but that did not happen. So, he says “where else do I have to go and knock the doors?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are present inside me and are greatly tasteful, but I am unable to see you physically; though you are present as the easily approachable archAvathAram and I have surrendered to you, how long do I have to suffer in grief like this?”.

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

vArA aruvAy varumen mAyA mAyA mUrththiyAy
ArA amudhAy adiyEn Avi agamE thiththippAy
thIrA vinaigaL thIra ennai ANdAy thirukkudandhai
UrA unakkAtpattum adiyEn innam uzhalvEnO

Listen

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

vArA – instead of walking towards us with your  beautiful form to be seen by the eyes and enjoyed
aruvAy – without a [physical] form
varum – appearing inside me
en mAyA – revealing your amazing qualities

(not just antharAthmA, indwelling soul)
mAyA – free from decay and destruction
mUrththiyAy – having eternal auspicious form
ArA – unsatiated even after enjoying
amudhAy – being enjoyable like nectar
adiyEn – me who am your servitor, my
Avi – the abode of my soul
agam – inside the heart
thiththippAy – one who triggers great taste

(the beginningless hurdles which are impediments for such internal experience)
thIrA – inexhaustible
vinaigaL – sins
thIra – to destroy
ennai – me
ANdAy – who accepted my service by speech

(not stopping with that, and to see and enjoy)
thirukkudandhai – thirukkudandhai
UrAy – one who is having it as your distinguished abode and being present there
unakku – for you (who has such saulabhyam (easy accessibility) and saundharyam (beauty))
AL pattum – though being your servant
adiyEn – I who am existing exclusively for you and have no other refuge
innam – still, in future
uzhalvEnO – should I suffer with no interaction with you as desired?

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

Instead of walking towards us with your  beautiful form to be seen by the eyes and enjoyed, you are appearing inside me without a [physical] form revealing your amazing qualities; [on top of that] you are also triggering great taste inside the heart of me who am your servitor, the heart which is the abode of my soul, with an eternal auspicious form which is free from decay and destruction; you accepted my service by speech to destroy my inexhaustible sins; oh one who is having thirukkudandhai as your distinguished abode and being present there! Though being your servant, should I, who am existing exclusively for you and have no other refuge, still suffer with no interaction with you as desired?

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

  • vArA aruvAy – The formless lord [that is, in the form that can not be perceived by our eyes] who is not coming. emperumAn who is appearing in a form that is not perceivable by our eyes, but is not appearing for external/physical experience.
  • varum en mAyA –aruvAy” should be recited with “varum en mAyA” [to indicate that he has come and made himself present internally as antharAthmA which is not perceivable by our eyes]. Oh amazing lord who is shining brightly in my heart to not let me forget and survive [remembering emperumAn but not seeing is unsustainable for AzhwAr].
  • mAyA mUrththiyAy – One who is having eternal divine auspicious form. Every other entity’s (AthmA’s) body goes through different stages such as birth, death etc [but emperumAn’s forms do not go through such transformations].
  • ArA amudhAy – Being infinitely enjoyable and hence cannot be forgotten by me.
  • adiyEn Avi agamE thiththippAy – You who have me as your belonging always and who manifested your enjoyable nature in my heart and let me enjoy that.
  • thIrA vinaigaL thIra ennai ANdAy – Oh one who eliminated those sins which are impediments to enjoy you and which can only be exhausted either by experiencing their effects or by your mercy, and made me say “adiyEn Avi agamE thtiththippAy“. Another explanation – You who eliminated my hurdles which are explained in thiruvAimozhi 4.6thIrppAraiyAmini” etc as said in thiruvAimozhi 4.6.6piNiyum ozhiginRadhillaip perugum idhuvallAl” (her disease is only worsening and she is not getting cured), and engaged me in your service.
  • thirukkudandhai UrAy – You who descended to thirukkudandhai to engage me in your service. Here it is highlighting the greatness of archAvathAram in comparison to parathvam (his form in paramapadham), vyUham (his form in kshIrAbdhi) etc. While I have not come to you, you have come here and are resting for me. Have I surrendered to someone who does not even have a naththam (a town, as his belonging)? [No – emperumAn has thirukkudandhai].
  • unakku AL pattum – Even after being captured by you who have descended to make the worldly people enjoy you.
  • adiyEn – Whose belonging is suffering like this? [I am your servant/belonging].
  • innam uzhalvEnO – I who have placed all my responsibilities at your divine feet and am considering that you would take care of those; how many dhivyadhESams should I go and knock at the door [for your mercy]?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 81 – ALamar venRi

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

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avathArikai

AzhwAr asks whether samsAris (those living in materialistic realm) can get rid of their samsAram by doing beneficial activities themselves. He is asking whether there is any way other than reciting emperumAn‘s divine names to survive. He says that there is no way to protect ourselves other than reciting the divine names of emperumAn, who churned the oceans, unmindful of his strain, while giving the elixir to those who were after other benefits [dhEvas, the celestial entities].

Let us go through the pAsuram and its meanings:

ALamar venRi adu kaLaththuL agyAnRu
vALamar vENdi varai nattu nILaravaich
chuRRik kadaindhAn peyar enRE thol nagaraip
paRRIk kadaththum padai

Word by Word Meanings

AL amar venRi adu kaLaththuL – in the battlefield which contains warriors and victory
agyAnRu – during that time (when the demons troubled dhEvas, the celestial entities)
vAL amar vENdi – desiring the war which carries respect
varai nattu – keeping the mantharagiri (a divine mountain) as (as agitator, to churn the ocean)
nIL aravaich chuRRi – coiling the long snake (vAsuki) as rope (for churning)
kadaindhAn – one who churned (the milky ocean)
peyar – divine names
paRRi – scooping (the chEthanas, the sentient entities)
thol naragai – the ancient hellish regions
kadaththum – will enable to cross
padai anRE – is it not an upAyam (means)!

vyAkyAnam

AL mar venRi adu kaLaththuL – being full of warriors, close to each other, having victory

adu kaLaththu – battlefield in which lives are lost

agyAnRu – that day when the demons troubled dhEvas and ate them up

vALamar vENdivAL – radiance. Desiring a war which will have radiance. When demons and celestial persons were engaged in the war, when the demons became very powerful and celestial persons started losing their strength, in order to create a war which will bring esteem for celestials who are friendly towards him and who are his followers, emperumAn waited.

varai nattu nIL aravaich chuRRik kadaindhAn peyar anrE – but that needs a means. In deep waters [of the ocean] keeping a mountain which can sink, coiling the soft snake vAsuki, emperumAn churned the huge ocean.

thol naragaip paRRik kadaththum padai –  is it not the divine name of emperumAn who is capable of measuring the ocean and churning it, which is capable of making us to cross the ancient hell of samsAram (materialistic realm) and to keep us in mOksham (SrIvaikuNtam)!

paRRik kadaththum padai – is it not the divine name of emperumAn which will sweep us from samsAram and keep us in paramapadham (SrIvaikuNtam)! Just as emperumAn gave elixir to those who desired other benefits [dhEvas], just as svayamprabhai (a lady character in SrI rAmAyaNam) through the power of her penance, placed the army of monkeys who went in search of sIthAppirAtti on the shores of the ocean, the divine name of emperumAn will, by itself, take us to paramapadham and uplift us by giving us dhAsyAmrutham (the nectar of servitorship). jithanthE SlOkam 4 says “thvAmEva SaraNam prApya nistharanthi manIshiNa:” (those people who surrender to you cross samsAram).

We shall take up the 82nd pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org