Monthly Archives: August 2017

thiruvAimozhi – 5.8.6 – sUzh kaNdAy

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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

archived in http://divyaprabandham.koyil.org

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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

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.8.5 – azhuvan thozhuvan

Published by:

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 fifth pAsuram, AzhwAr says “Having the desire to see you, I have done many acts to invoke your mercy and yet I have not seen you; you should yourself see that I attain your divine feet”.

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

azhuvan thozhuvan Adik kANban pAdi alaRRuvan
thazhuval vinaiyAl pakka nOkki nANik kavizhndhiruppan
sezhu oN pazhanak kudandhaik kidandhAy sendhAmaraik kaNNA
thozhuvanEnai una thAL sErum vagaiyE sUzh kaNdAy

Listen

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

azhuvan – (due to being bewildered) cry
thozhuvan – (due to having clarity) worship

(due to confusion)
Adi – dance
kANban – see
pAdi – (being overwhelmed with [emperumAn‘s] qualities) sing
alaRRuvan – (due to grief) blabber

(thinking that “he should not avoid coming in such state”)
thazhu – embracing me

(not leaving)
val vinaiyAl – this powerful sin of love
pakkam – directions (from where he can arrive)
nOkki – look

(due to not seeing his presence there)
nANi – feeling ashamed (due to not retaining the true nature [having done all of these] and not attaining the desire [of emperumAn‘s arrival])
kavizhndhiruppan – hang my head down;
sezhu – abundant
oN – attractive
pazhanam – having water rich fields
kudandhai – in thirukkudandhai
kidandhAy – resting there (for the sake of your devotees)

(that which is protective and enjoyable for them)
sem – reddish
thAmarai – lotus flower like
kaNNA – oh one who is having divine eyes!
thozhuvanEnai – (due to lacking any other refuge) I who am very needy [of your protection]
un – (you who are apt) your
thAL – (enjoyable) divine feet
sErum vagai – to reach
(nIyE) sUzh kaNdAy – find out the appropriate means.

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

I cry, worship, dance and see, sing, blabber, look around in all directions due to this powerful sin of love which has embraced me, and hang my head down feeling ashamed. Oh one who is having reddish lotus flower like divine eyes, and resting in thirukkudandhai which is having abundance of attractive water rich fields! You find out the appropriate means to reach your divine feet for me who am very needy [of your protection].

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

  • azhuvan thozhuvan – I am doing what is done by children [crying] and by those who have knowledge in vEdhAntham (worship/surrender). It is said in perumAL thirumozhi 5.1 “maRRavaL than aruL ninaindhE azhum kuzhavi” (the child which will cry and seek its mother’s mercy).
  • Adik kANban – Just as a hungry person will dance if told “we will give you food, can you dance for us?”, I too will dance [to seek his attention]. [kANban – dance and then see if it helped in attaining emperumAn] AzhwAr does not know how he will reach emperumAn.
  • pAdi alaRRuvan – Overflowing love leading to singing, and that too in a disorderly manner.
  • thazhuval vinaiyAl – This powerful sin which has come all along with me and stops me from seeing him, even after trying in so many ways like this. This powerful sin of love which stops me from embracing him. Here bhakthi (loving devotion) is cited as sin, since sin is that which leads to unfavourable results.
  • pakkam nOkki – Since AzhwAr considers “emperumAn will arrive just on seeing AzhwAr’s suffering”, he is looking at the direction of his arrival.
  • nANik kavizhndhiruppan – Since emperumAn does not arrive there, “I desired for him only to be dejected” and hangs his head in shame. Alternative explanation – pakkam nOkki nANik kavizhndhiruppan – AzhwAr is feeling shy thinking about how emperumAn will be censured by those who are there saying “this is how he helps those who desire him”.
  • sezhu oN pazhanak kudandhaik kidandhAy – Oh one who is mercifully resting in thirukkudandhai which is having huge beautiful water bodies.
  • sem thAmaraik kaNNA – My life is sustained not by mukAntharam [different face, different person/means]. My life is sustained by your face with the reddish lotus flower like eyes. You are like the one who is having wealth [here, emperumAn‘s face, eyes etc], but not giving it to others.
  • thozhuvanEnai – Two meanings. 1) krupaNa – needy of your protection due to not having any other refuge and cannot exist without you; 2) I who am full of defects with interest in worldly pleasures.
  • una thAL … – You should mercifully find out the means for me to reach your divine feet. Even I don’t need to know that means, I only need to reach you. AzhwAr is thinking that his urge/haste in attaining emperumAn is just his nature and not the means to reach emperumAn. He considers the goal to be attained by emperumAn only.
  • sUzh kaNdAy – Towards ananya prayOjanar (those who have no other desire than serving emperumAn), even thinking about their uplifting is emperumAn’s task.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

mudhal thiruvandhAdhi – 76 – vazhi ninRu

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avathArikai

AzhwAr says in this pAsuram “When it is said that thirumalai (thiruppathi hills) itself, which is closely connected to you, gives benefits to those who attain it, is it necessary to say that those who attain you would get salvation?“. embAr (bhagavadh SrI rAmAnujar’s successor  in the line of AchAryas in our sampradhAyam) would always meditate on this pAsuram since this pAsuram says that thirumalai serves as a means for attaining emperumAn.

Let us enjoy the pAsuram and its meanings:

vazhi ninRu ninnaith thozhuvAr vazhuvA
mozhi ninRa mUrththiyE Avar pazhudhonRum
vArAdha vaNNamE viN kodukkum maNNaLandha
sIrAn thiruvEngadam

Word by Word Meanings

vazhi ninRu – being steadfast in the path of bhakthi (devotion)
ninnai – you
thozhuvAr – those who attain you
vazhuvA mozhi ninRa – as mentioned in vEdhas, which speak only the truth
mUrththiyarE Avar – will surely have as their basic nature
maN aLandha sIrAn – (without considering his greatness) the one who has the simplicity of measuring all the worlds
thiruvEngadam – the hills of thirumalai
pazhudhu onRum – any shortcoming
viN kodukkum – will it not grant paramapadham (SrIvaikuNtam)!

vyAkyAnam

vazhi ninRu ninnaith thozuvAr – those who worship you  in the way it is mentioned in vEdhas, dharma SAsthras (texts based on righteousness), ithihAsas (epics such as SrI rAmAyaNa and mahAbhAratha), purANas (ancient texts written by sages) etc. bruhadhAraNyaka upanishath 6-5-6 says “AthmA vA arE dhrashtavya: SrOthravya: manthavyO nidhidhyAsithavya:” (the AthmA which is appropriate to be heard and thought of, is apt to be meditated upon and seen). bruhadhAraNyaka upanishath 6-4-2 says “thamEva dhIrO vigyAya pragyAm kurvItha brAhmaNai:” (let that brAhmaNa, who is the best among the gyAnis (those with knowledge) know about paramAthmA and meditate on him). “upAsanam dhruvAsmruthi: dharSanasamAnAkarathA prathyAkshapaththi”(upAsanam, steady mode of thinking, having the ability to look at all with equanimity and conspicuousness  – all these terms have the same meaning). SrI bhagavath gIthA 18-55 says “thathO mAm thathvathO gyAthvA viSathE thadhanantharam” (he knows about me as I am and then attains me). Thus as mentioned in all the sacred texts, being in the path of upAsanam (devotion) up to the stage of dharSan (audience)of emperumAn.

vazhuvA mozhi ninRa mUrththiyarE Avar – those who are having their nature as mentioned by vEdhas which are without any falsehood and have full integrity. chAndhOgya upanishath 8-12-2 says “Esha samprasAdhOsmAchcharIrAth samuththAya param jyOthirupasampathya svEnarUpENa abhinishpadhyathE” (this jIvan (soul) exits from this (physical) body, attains supreme being nArAyaNa and realises  his basic nature) – as mentioned in such sacred texts, they manifest their natural behaviour.

pazhudhu onRum vArAdha vaNNamE viN kodummum – it will give paramapadham (SrIvaikuNtam) without any shortcoming either in the result that is obtained [by the AthmA] or in the path taken [to reach emperumAn]. Since the result includes being servitor to emperumAn’s followers also, there will be no shortcoming in the result. Since emperumAn is the means for attaining him, there will be no shortcoming in the means too.

maN aLandha sIrAn thirvEngadam – the thiruvEngadam hill has this quality [of granting SrIvaikuNtam]. Actually it is calling out “maNNaLandha sIrAnE” (the 8th case, also called as vocative case or viLichchol) (this could be construed as telling emperumAn “those who worship you in the ordained way would realise their basic nature; your thirumalai hill itself will grant SrivaikuNtam ”). Alternative explanation: the thirumalai hill owned by emperumAn who measured the world, will grant mOksham or SrIvaikuNtam. Hasn’t nammAzhwAr in his thiruvAimozhi 3-3-7 said “samankoL vIdu tharum thadam kunRamE” (the thirumalai hill will grant SrIvaikuNtam)! People will grant only what they have! [what applies to people would apply to emperumAn’s possessions too].

We shall consider the 77th 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

thiruvAimozhi – 5.8.4 – selak kANgiRpAr

Published by:

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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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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thiruvAimozhi – 5.8.3 – en nAn seygEn

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, since AzhwAr did not have his desires fulfilled even after calling out like this, he thinks “Hopefully emperumAn is not thinking that I will conduct my activities on my own” and says to emperumAn “you should mercifully fulfil my desires”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I who am an akinchana (empty handed), do not want my desires fulfilled from anyone other than you; you who made me like this, should see that I serve at your divine feet forever”.

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

en nAn seygEn yArE kaLaikaN ennai en seyginRAy
unnAl allAl yAvarAlum onRum kuRai vENdEn
kannAr madhiL sUzh kudandhaik kidandhAy adiyEn aruvANAL
sennAL ennAL annAL una thAL pidiththE selakkANE

Listen

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

nAn – I (who have no control over my doership)

(to protect myself)
en – what activity
seygEn – shall do;

(others, among the chEthanas (sentient entities) who don’t even know their own actions)
kaLaikaN – protector
yAr – who?
ennai – me (who am incapable)
en seyginRAy – what are you planning to do? (are you planning to engage me in difficult upAyams (means)? or are you considering to accept responsibility for me?)
unnAl allAl – other than you (who are protector of all, apt and capable)
yAvarAlum – anyone else (who is not a protector, inapt and incapable)
onRu – anything
kuRaiyum – desire

(to have fulfilled)
vENdEn – I will not pray;
kan – firmness
Ar – abundant
madhiL – fort
sUzh – surrounded
kudandhai – in thirukkudandhai
kidandhAy – Oh one who is mercifully resting!
adiyEn – I who am your servitor
aru – AthmA
vAzh – uplifting
nAL – time
sel – happening
nAL – day
e – how many
nAL – days
annAL – those days
una – your
thAL – divine feet
pidiththE – holding on
sela – to be
kAN – kindly see to it.

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

What activity shall I do [to protect myself]! Who [else] is the protector! what are you planning to do to me? I won’t pray to anyone else other than you to fulfil any of my desires. Oh one who is mercifully resting in thirukkudandhai which is surrounded by abundantly firm fort! You kindly see to it that I who am your servitor hold on to your divine feet until the time I am uplifted, for as many days as it may take. aru indicates AthmA which is atomic in 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

[In SrIvachana bhUshaNa dhivya SAsthram sUthram 46, “en nAn seygEn” is quoted. In the previous sUthrams it is explained that one may surrender to archAvathAra emperumAn due to agyAnam (not having knowledge to practice other means), adhika gyAnam (being greatly knowledgeable about the nature of self being totally dependent on emperumAn) and bhakthi pAravaSyam (overwhelming devotion). This sUthram explains that AzhwAr exhibits all these three qualities while surrendering to emperumAn. Let us see how this is explained by piLLai lOkAchAryar and maNavALa mAmunigaL.

  • First, AzhwAr says “what can I do?” to indicate that he has no knowledge to practice other means and hence he is surrendering to emperumAn.
  • emperumAn asks “But I have bestowed you unblemished knowledge, so why don’t you use that and practice any of the means such as karma yOgam, gyAna yOgam, bhakthi yOgam etc?”. For that, AzhwAr says, “As you have bestowed me with unblemished knowledge, I realise that I am fully dependent on you and so I cannot practice any other means which are contrary to the total dependence; so, what can I do?”.
  • Finally, he says “Had you just bestowed knowledge, even if it is contrary to the nature of the self, I could have practiced other means [to attain you]. But you have bestowed devotion which is a matured state of knowledge. So, every time I think about you I become overwhelmed with devotional emotions; so, what can I do?”

So, in this “en nAn seygEn” itself, all these three moods are manifested by AzhwAr in showing his helpless situation]

  • en nAn seygEn yArE kaLaikaN ennai en seyginRAy – Have you left it to me to take care of myself? Are you leaving to others to protect me? Or are you planning to protect me yourself?
  • en nAn seygEnAzhwAr is not asking “what can I do?”, [he is thinking] there is no match between me and the actions that are to be done by me.
  • yArE kaLaikaN – Can a drowning person rescue another drowning person? How can those who are not even qualified for sharing of mutual experience as said in SrI bhagavath gIthA 10.9bOdhayantha parasparam” do anything?
  • ennai en seyginRAy – As said in periya thiruvandhAdhi 6 “neRi kAtti nIkkudhiyO nin pAl karumA muRi mEni kAttudhiyO” (Would you lead me to other upAyams and shun me, or would you show your beautiful form resembling dark leaf and uplift me?), what are you thinking to do?
  • en nAn seygEn yArE kaLaikaN ennai en seyginRAy -Don’t you know me? Don’t you know others? Don’t you know yourself? Looks like you are thinking of me to be an independent person who is capable of accomplishing his own goals!
  • yArE kaLaikaN – How can those who are not up to my level [in attaining your mercy, or in knowledge/devotion], protect me?
  • ennai en seyginRAy – Are you planning to fulfil my desires? Or, are you going to shun me by telling me “engage in some sAdhanam (means) and attain me” as naLa led dhamayanthi [to her parents’ place].
  • en nAn seygEnAzhwAr is withdrawing from his own protection.
  • yArE kaLaikaN – AzhwAr is withdrawing from accepting others’ protection.
  • ennai en seyginRAy – Are you planning to tell me as in SrI bhagavath gIthA 9.34mAdhyAji mAm namaskuru” (worship me, bow down to me) [i.e., engage me in bhakthi yOgam]? Or are you planning to tell me as in SrI bhagavath gIthA 18.66 “mA sucha:” (do not worry) [krishNa telling “I will be your means”]?
  • unnAl allAl yAvarAlum onRum kuRai vENdEn – If you told me “mAm namaskuru“, my grief will not disappear. Even to attain you, I would only do that through you; I would not want to attain you by me (my own efforts) or through others. Some explain this “unnAl allAl” in context of upEyam (goal) and say this as “Except for attaining you, I have no other desire”.
  • yAvarAlum – Instead of saying “yAvaiyAlum” (by any means), AzhwAr is saying “yAvarAlum” (by any one) due to the fact that upAyam is associated with a chEthana (sentient) [only a conscious person can be the trigger for any means and the means are simply processes which on their own have no standing].
  • onRum kuRai vENdEn – Though other processes can [eventually] lead to fulfilment of one’s desires, since pursuing them is like having the deity of death decorating our finger with a ring, it is contrary to our nature, so I will not accept that. [AzhwAr is ] Just like sIthAp pirAtti who did not reach SrI rAma riding on hanuman who was ready to cross the ocean and take her to SrI rAma [attaining the goal through others] or by cursing [rAvaNa to be destroyed, that is by her own efforts/abilities]. That is, destroying the true nature of both [bhagavAn and AthmA, by doing what is contrary to their nature]. I do not want anyone to remove any of me worries.
  • kannAr madhiL sUzh kudandhaik kidandhAy – The manner which AzhwAr’s means (emperumAn) is securely present. [AzhwAr is happy about emperumAn being protected in the fort] It is the responsibility of those who remain with emperumAn as the upAyam and upEyam, to protect him due to overwhelming care towards him. As said by periyAzhwAr in thiruppallANdu 1sevvadi sevvi thirukkAppu” (let his divine reddish feet be protected].
  • kannAr madhiL – The fort which has abundance of activities, copper and firmness [kan has these three meanings].
  • adiyEn aru – This AthmA which exists exclusively for you without even a tinge of self-interest.
  • vAzh nAL sen nAL en nAL – The day in which I will be uplifted.
  • an nAL – Until that day.
  • una thAL pidiththE selak kANE – You should mercifully see that I am constantly beholding your divine feet. You should mercifully ensure that I don’t even leave them for a fraction of a second. AzhwAr is saying – you did not come and fulfil my desire when I said “I don’t want anything from anyone”; I may get that experience some day; but until then you mercifully ensure that my faith does not diminish as said in “unnAl allAl yAvarAlum onRum kuRai vENdEn“. If he lets go of the divine feet, then his faith will diminish. One who lived by holding on to his divine feet, will not let them go now [also, explained as, from the beginning, AzhwAr was holding on to his divine feet and will not let go of them now]. With this faith, AzhwAr is a parama bhakthi yukthar (fully situated in ultimate devotion), and so what is the reason for [emperumAn‘s] delay? emperumAn is keeping him here to nurture his bhakthi further and to reform the world with his love-filled words.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 74 – ERRAn puLLUrndhAn

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avathArikai

AzhwAr was asked as to why he was saying that there is no one to be attained other than emperumAn. Isn’t rudhra (Siva) appropriate to be attained? AzhwAr says that since rudhra is also the body for emperumAn, he is also protected by emperumAn only, like all the others. rudhra has nothing common with emperumAn, other than being body (rudhra) and soul (emperumAn). All the entities are sustained by emperumAn only. If one looks at the qualities of rudhra, it would be clear that he is being protected and emperumAn is the protector.

Let us enjoy the pAsuram and its meanings:

ERRAn puLLUrndhAn eyil eriththAn mArvidandhAn
nIRRAn nizhalmaNi vaNNaththAn kURRorupAl
mangaiyAn pUmagaLAn vArsadaiyAn nINmudiyAn
gangaiyAn nILkazhalAn kAppu

Word by Word Meanings

ERRAn – having (the not so famous) bull as vehicle
eyil eriththAn – burnt the three towns (of his followers)
nIRRAn – smearing ashes (to get rid of a curse)
kURRorupAl mangaiyAn – sustaining his wife pArvathi on one part (of his body)
vAr sadaiyAn – one who has matted hair, signifying that he is carrying out penance
gangaiyAn – Sivan who is having gangA on his head (to rid of sins)
puL UrndhAn – having garuda (who has vEdhas as his body) as his vehicle
mArvu idandhAn – tore the chest of iraNyan (hiraNyakashyap) (for the sake of his devotee prahlAdha)
nizhal maNivaNNaththAn – having a cool, comfortable form like a blue gemstone
pU magaLAn – having SrI mahAlakshmi on his chest
nIL mudiyAn – having the long crown (indicative of his greatness)
nIL kazhalAn – one having long divine feet (the origin of gangA)
kAppu – is the protector

vyAkyAnam

ERRAn – Sivan is famous for having bull as his vehicle.

puLLUrndhAn – emperumAn has garuda, who is the embodiment of vEdhas, as his vehicle

eyil eriththAn – Siva had burnt down the towns of his devotees, in order to get the title of having burnt three towns.

mArvidandhAn – emperumAn transformed himself as narasimha (lion head with human body) in order to kill the enemy, iraNiyan (hiraNya kashyap), of his devotee prahlAdha.

nIRRAn – Sivan would smear ashes all over his body, like a person carrying out atonement for sins committed

nizhal maNi vaNNaththAn – emperumAn has a cool, comfortable form which will eliminate the anguish of his followers

kURRorupAl mangaiyAn – Sivan has his consort pArvathi on one half of his body and feels vain because of that.

pU magaLAn – as said in yajur vEdham 4-4-12 about SrI mahAlakshmi “asyESAna jagathO vishNupathnI” (she is the leader of the world and consort of vishNu), emperumAn has pirAtti (SrI mahAlakshmi) as his consort

vAr sadaiyAn – appropriate to the penance that he is carrying out, Sivan has hanging, matted hair.

nIL mudiyAn – emperumAn has long crown, which signifies that he is the lord of all the worlds.

gangaiyAn –  Sivan bears gangA on his head, in order to purify himself.

nIL kazhalAn – emperumAn has divine feet, which are the source for that gangA.

The meaning conveyed here is that emperumAn, with all the characteristics mentioned above, is the protector for Sivan, with his own set of characteristics as mentioned above.

We shall move on to the 75th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.8.2 – emmAnE

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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 second pAsuram, AzhwAr informs emperumAn the favours he mercifully did towards AzhwAr himself and the favours he mercifully does to his devotees. and calls him out telling him “You, who are of such nature, are not mercifully fulfilling my desire” with grief.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who assumed many incarnation for the sake of your devotees, are not mercifully glancing at me; what shall I do?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Second pAsuram. Even after AzhwAr calling out in this manner [as seen in previous pAsuram], emperumAn did not respond to him; seeing that AzhwAr thinks that emperumAn is thinking “You take care of your needs yourself”, and calls him out citing his previous favours.

pAsuram

emmAnE en veLLai mUrththi! ennai ALvAnE!
emmA uruvum vENdum ARRAl AvAy ezhilERE!
semmA kamalam sezhunIr misaik kaN malarum thirukkudandhai
ammA malark kaN vaLarginRAnE! ennAn seygEnE?

Listen

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

emmAnE – being my lord (to have my activities at your disposal)
en – for me to acquire sathva guNam (goodness)
veLLai – very pure
mUrththi – having a form

(showing that form)
ennai – to ensure that I don’t lose my existence
ALvAnE – one who lets me enjoy him
e – in all species (such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant), for the sake of his devotees)
mA – great
uruvum – incarnations
vENdum ARRAl – out of desire
AvAy – one who assumes
ezhil – with the beauty in those forms, capturing the hearts as said in “pumsAm dhrushti chiththApahAriNAm
ERE – appears majestic
sem – reddish
mA – big
kamalam – lotus flowers
sezhu – abundance
nIrmisai – on the water
kaN – everywhere
malarum – blossoming
thirukkudandhai – in thirukkudandhai
a – that
mA – distinguished
malar – lotus flower like
kaN – divine eyes
vaLargiNrAnE – oh one who is resting [with your closed eyes]!
nAn – I

(for this)
en – what
seygEn – shall I do?

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

emperumAn who is my lord, is having a pure form for me to acquire sathva guNam; he is showing that form to let me enjoy him and to ensure that I don’t lose my existence; he assumes various incarnations in all species out of his own desire; with the beauty in those forms, capturing the hearts as said in “pumsAm dhrushti chiththApahAriNAm” he appears majestic; oh one who is resting with your distinguished lotus flower like divine eyes in thirukkudandhai where there is abundance of reddish big lotus flowers blossoming everywhere on the water! what shall I do? Implies that – while all lotus flowers are blossoming, your two lotus like flowers [eyes] are not blossoming on looking at me.

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

  • emmAnE – Who will conduct the owned – will it be the owner or the owned on its own? To have you say “You manage your own activities”, am I an independent person? emmAnE – my nAtha! [my lord]
  • emmAnE en veLLai mUrththiAzhwAr asks – Did I know that he is my lord through pramANams (authentic quotes from SAsthram) such as in nArAyaNa sUktham “pathim viSvasya” (lord of the universe) and “yasyAsmi” (I am the servant of sarvESvaran)? When asked “So, how did you know?”, he says – since emperumAn is of pure nature, he himself showed all his qualities fully, considering it as his own gain, and I saw (understood) it. Had you left a little bit ignorance in me, while you bestowed unblemished knowledge, I would have remained relaxed.
  • ennai ALvAnE – Bestowing full knowledge initially, will you discard me now by making me work on my own? [No] It was emperumAn who sustained AzhwAr by giving knowledge about his qualities and ridding AzhwAr’s sorrows in thiruvAimozhi 1.4anjiRaiya mada nArAy“, thiruvAimozhi 5.3 “mAsaRu sOdhi” etc.
  • em mA uruvum – Don’t you know all the hardships you take up for me and your devotees? Another explanation – Distinguished form in all aspects. As said in SrI bhagavath gIthA 4.6prakruthim svAm adhishtAya” (accepting distinguished forms (made of spiritual matter)), having divine forms.
  • vENdum ARRAl – Two explanations – 1) as said in thiruvAimozhi 6.4.7 “thanakku vENduruk koNdu” (accepting forms which he likes), out of his own desire 2) as said in mudhal thiruvandhAdhi 44 “thamar ugandhadhevvuruvam avvuruvam thAnE” (he accepts the forms which are desired by his devotees), out of the desire of his devotees.
  • evvurum vENdum ARRAl AvAy – Is there any form which you have not accepted for the sake of your devotees as said in thiruviruththam 1 “enninRa yOniyumAyp piRandhAy” (You have appeared in every species).
  • em mA uruvum – Because these forms are accepted by emperumAn, they are glorious.That is, as said in SrIvishNu purANam 5.3.2 “AvirbhUtham” (appearing), emperumAn super-imposes his divine spiritual form into this worldly species. It is said in SrIvishNu purANam 6.7.70 “rUpam anyaththarEr mahath” (bhagavAn‘s spiritual form is different from worldly matter).
  • vENdum ARRAl AvAy – Just as the AthmA accepts births based on its karma [past deeds], emperumAn appears based on his own mercy. Both (bhagavAn and AthmAs) have births. When AthmA’s karma is exhausted, his birth will stop; AthmA’s karma will be eliminated when it surrenders at the divine feet of emperumAn; but for emperumAn, his births will go on forever. For emperumAn, his anugraham (mercy) is the karma [which triggers his birth], and his mercy is eternal for him [hence he will also be born repeatedly forever]. For the AthmA, his birth is limited to his own scope; but emperumAn is born for [the uplifting of ] everyone. Since the AthmA’s birth is out of karma, it will be for his own sake; but since emperumAn’s birth is out of his mercy, it will be for the sake of others. This is explained in SrI bhagavath gIthA 4.5bahUni mE vyathIthAni janmAni thavacha” (You too have many many births). thavacha (yours too) indicates the similarity in the births of both; emperumAn is saying “just as your births are real, mine too are”. If this is not the case, the AthmA cannot be confident [in emperumAn’s protection].
  • ezhil ERE – When emperumAn assumes births for his devotees would he lose his radiance? [No] He will acquire new radiance which was not present before. Only when one is born out of karma, it leads to a shortcoming. thiruvAimozhi 1.3.2 “pala piRappAy oLi varu muzhu nalam” (by assuming many births, his qualities acquire new radiance). yajur vEdham 3.6.1 “sa u SrEyAn bhavathi jAyamAna:” (He becomes more radiant by accepting new births) – for everyone as they accept new birth their radiance will diminish, but for emperumAn, it increases with every birth. He would externally look radiant, but would he feel sad for having to accept such births? [No] He would feel prideful thinking “Yes, I have accepted this birth”. emperumAn remains restrained like a prince as said in periyAzhwAr thirumozhi 3.6.3 “vAniLavarsu” (prince of paramapadham (spiritual realm)) due to protocol there in paramapadham. But here in this samsAram (material realm), as said in nAchchiyAr thirumozhi 14.1″patti mEyndhOr kArERu” (A dark coloured bull like emperumAn who is roaming around everywhere), he would give up all inhibitions and happily roam around. Hence, only after being born here, he acquires beauty [and radiance]. When one who knows emperumAn’s nature tells him as in SrI rAmAyaNam yudhdha kANdam 120.13 “bhavAn nArAyaNO dhEva:” (You are that SrIman nArAyaNan), you are so attached to your incarnation that you reply to them as in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE” (I consider myself as a human being) and as in SrIvishNu purANam 5.13.12 “ahamvO bAndhavO jAtha:” (I am your relative).
  • sem mA … – emperumAn descends to kOyils (dhivyadhESams, divine abodes) and rests there to help those who missed his help during his incarnations.
  • semmA kamalam … – As the fragrance [of the lotus flowers] hits the face, he sleeps in a relaxed manner. As the reddish big lotus flowers come out of the attractive water bodies and blossom, [that light] reveals his ocean-coloured form and his limbs.
  • sem mA kamalam – The lotus flower which withers within a fraction of a moment cannot be a match for emperumAn‘s eyes – so when it is cited as an example, lots of adjectives [such as sem, mA etc] need to be added.
  • am mA malark kaN vaLarginRAnE – I am not seeing the opening [blossoming] of his beautiful lotus flower like divine eyes.
  • am mA malar – These two eyes appear to be the same species as those lotus flowers, and I am not seeing these eyes blossom [while the lotus flowers blossom].
  • en nAn seygEnE – What shall I who cannot sustain without the blossoming of these eyes, do? In thirukkudandhai, the beetles drink the honey from the blossomed lotus flowers and are happy, but I who can drink the honey from his blossomed eyes, remain hungry.
  • en nAn seygEnE – Are you thinking “this calling out will go on forever” ? [No] It is at the finishing stage. AzhwAr is suffering like this because he thinks “I will not drink any other honey [than from emperumAn‘s blossomed eyes]”. Blossoming [opening] of his eyes means, bestowing his special and merciful glance. When he is not opening his eyes, AzhwAr too would not [if emperumAn is not conscious, AzhwAr too would be unconscious].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 73 – pugazhvAy pazhippAy

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avathArikai

AzhwAr says in this pAsuram as to how engrossed he became with emperumAn, such that even the sensory perceptions became obedient.

Let us go through the pAsuram and its meanings:

pugazhvAy pazhippAy nI pUndhuzhAyAnai
igazhvAy karudhuvAy nenjE thigazhnIrk
kadalum malaiyum iruvisumbum kARRum
udalum uyirum ERRAn

Word by Word Meanings

nenjE – Oh my heart!
nI – you
pUm thuzhAyAnai – one decorated with beautiful thuLasi (basil) garland
pugazhvAy – may praise
pazhippAy – may abuse
igazhvAy – may disparage
karudhuvAy – may think [good]

Whatever you may do, he [emperumAn] ….
thigazh nIr kadalum – ocean with flourishing water
malaiyum – resultant factors such as mountains
iru visumbum kARRum – causative factors such as the expansive sky (ether), wind etc
udalum uyirum – having both SarIram (physical body) and AthmA (soul)
ERRAn – has always sustained.

vyAkyAnam

pugazhvAy pazhippAy – whether you praise or abuse emperumAn who is the object for the faculty of speech.

pUndhuzhAyAnai – he is so beautiful adorning thuLasi garland that it is impossible not to praise him.

igazhvAy karudhuvAy nenjE – Oh my heart! Haven’t you seen the status of emperumAn! Whether you think well or disparagingly of such a lowly entity (here the reference to emperumAn as lowly entity is mentioned in the opposite sense. In other words, he is a great entity), oh heart! don’t you know which of these is correct!

thigazh nIrkkadalum malaiyum iruvisumbum kARRum udalum uyirum ERRAnAzhwAr tells his mind that irrespective of whatever it does, there is none other than emperumAn to attain.

thigazh nIrkkadalum malaiyum – by mentioning ocean and mountains AzhwAr is implying all the resultant entities.

iruvisumbum kARRum – by mentioning sky (ether) and wind, AzhwAr is referring to all the five elements which are the causative factors.

udalum uyirum – he is referring to the achith and chith (insentient and sentient entities) which are again, resultant entities.

udalum uyirum ERRAnemperumAn sustains all these. Thus, it is implied that all the entities mentioned above are emperumAn’s resultant possessions and he is the owner for all these. bruhadhAraNyaka upanishath 5-7-22 says “yasyAthmA SarIram yasya pruthivI SarIram” (for whom the jIvAthmA also is body, for whom the world is also body). Attain either emperumAn who is sustaining all the entities or sustain the entities which are being sustained by emperumAn. Even if one looks at the quality that he is the protector, isn’t he the entity to be attained!

udalum uyirum ERRAn – isn’t he the entity who is implied by all these words!

Let us take up the 74th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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