Monthly Archives: August 2017

mudhal thiruvandhAdhi – 62 – puNar marudhinUdu

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avathArikai

AzhwAr responding to the query whether these entities, who are created by emperumAn, take care of further activities themselves, says in this pAsuram that this is not the case; emperumAn himself removes their enemies and protects them.

Let us go through the pAsuram and its meanings:

puNar marudhinUdu pOyp pUngurundham sAyththu
maNam maruva mAl vidai Ezh seRRu kaNam veruva
Ezhulagam thAyanavum eNdhisaiyum pOyinavum
sUzharavap pongaNaiyAn thOL

Word by Word Meanings

puNar marudhin  – two marudham trees [a species of trees] which are joined (together) without any gap
Udu pOy – crawling between them
pUm kurundham sAyththu – pushing a beautiful kurundham tree [another species of trees, with beautiful flowers]
maNam maruva – in order to marry (nappinnaip pirAtti) [krishNa’s maternal uncle’s daughter]
mAl vidai Ezh seRRu – killing seven huge bulls
kaNam veruva – making the dhEvas (celestial persons) and asuras (demons) get scared as to what would follow
Ezh ulagum thAyanavum – going past seven worlds
eN dhisaiyum pOyinavum – pervading all 8 directions
sUzh arava – thiruvananthAzhvAn (AdhiSEshan) who has spread himself expansively
pongu aNaiyAn – having resplendent mattress
thOL – divine shoulders

vyAkyAnam

puNar marudhuin Udu pOy – going between two marudham trees which have grown such that they appear to be one tree, without any gap between them [this was to kill two demons who had entered the trees]

pUm kurundham sAyththu – pushing a kurundham tree which was full of flowers from top to ground level [here again, a demon had entered the tree. All these demons were waiting for an opportune moment to kill krishNa, on the orders of kamsa]

maNam maruva mAl vidai Ezh seRRu – killing seven huge, cruel bulls in order to marry his maternal uncle’s daughter nappinnai [nILA dhEvi as per our sampradhAyam]

kaNam veruva Ezhulagum thAyanavum – vishNu dharmam says “sangaissurANAm dhivi bhUthalai: thathA manushyai: gaganE kE charai:, sthutha: ya: prakAra sarvadhA mamAsthu mAngaLya vivrudhdhayE hari: ” (let that hari, who kept his divine feet and blessed the worlds, who was worshipped by the celestial persons in swargam (heaven), by the human beings on earth and by appropriate persons in the sky, bless me for the improvement of my auspicious life!). Thus, the celestial persons who are well disposed towards emperumAn, were scared as to what will befall emperumAn when he measured the worlds effortlessly. By mentioning about the trees being broken or pushed, the way he removed danger to himself was mentioned. By mentioning about the bulls, the danger to nappinnaip pirAtti was mentioned. In a similar vein, the way the danger that fell on indhra (head of celestial entities) was removed, is being mentioned next.

eN dhisaiyum pOyinavum – spreading in the eight directions

sUzh aravap pongu aNaiyAn thOLemperumAn who is supposed to sleep on the soft mattress provided by thiruvananthAzhwAn (AdhiSEshan)  who, by himself has qualities such as strength, fragrance, comfort and softness, carried out all the above-mentioned activities! His divine shoulders did all these! emperumAn, who has such softness that his divine body cannot tolerate that, even if he lies on such soft mattress, carried out all these activities! AzhwAr is desolate that instead of lying comfortably on his mattress, he is carrying out all these deeds. In SrI rAmAyaNam ayOdhyA kANdam 2-5, dhaSaratha chakravarthy says “pANdurasya Athapathrasya chAyAyAm jariratham mayA” (my physical body has withered under the royal umbrella). Since he was constantly moving about to protect his country, he had no time to rest on his throne. Only when he sits on his throne could his servants hold the pearl umbrella for him. He did not have time even for that and was busy protecting his kingdom. AzhwAr says that in the same way, emperumAn, without any time for resting on AdhiSEshan, was busy removing the enemies of his followers.

Let us consider the 63rd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.7.4 – mARu sEr padai

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Full series >> Fifth Centum >> Seventh 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 shows some examples where emperumAn protects without any expectation and says “unless you protect me like that I cannot do anything”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How can I attain you who are the saviour of your devotees, through my desire as means?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. emperumAn says “You say that I should protect you with my causeless grace; have I done that anywhere before?” and AzhwAr highlights a couple of examples and says “Did you not do those? You should do the same for me too”.

pAsuram

mARu sEr padai nURRuvar manga Or aivarkkAy anRu mAyap pOr paNNi
nIRu seydha endhAy nilam kINda ammAnE!
thERu gyAnaththar vEdha vELvi aRAch chirIvaramangala nagar
ERi vIRRirundhAy unnai engeydhak kUvuvanE?

Listen

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

mARu – being inimical
sEr – gathered
padai – having armies
nURRuvar – dhuryOdhana and his brothers, one hundred of them
manga – to die
Or – lonely
aivarkku – the five pANdavas
Ay – determined to help
anRu – back then (when they were affected by dhuryOdhana et al)
mAyam – amazing acts (such as changing day into night)
pOr – battle
paNNi – performed

(as said in thiruvAimozhi 3.2.3ellAch chEnaiyum” (all the armies))
nIRu – to become dust
seydha – made
endhAy – being great benefactor
nilam – bhUmi (earth, which could do nothing like the pANdavas)
kINda – lifted it up during the danger of total deluge
ammAnE – being the lord

(for people like me who are subsequent to those times)
thERu – having clarity (in prAypyam (goal) and prApakam (means))
gyAnaththar – of those who have knowledge
vEdham – vaidhika (as per vEdham)
vELvi – worship of bhagvAn [vELvi – yAgam – worship of bhagavAn]
aRA – happening continuously
sirIvaramangala nagar – in SrIvaramangala nagar
ERi – entered there (just as they have entered there)
vIRRu – showing distinction (that he is worshippable and they are the ones who worship him)
irundhAy – Oh one who is present!
unnai – you (who are engaged in protection without any expectation and who cannot be attained by any other means)
engu – where
eydha – attain
kUvuvan – will I call out?

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

Being great benefactor, back when dhuryOdhana et al were inimical towards pANdavas, you performed the battle with amazing acts with determination to help the lonely pANdavas and kill dhuryOdhana et al and changed them to dust; being the lord you lifted bhUmi up during the danger of total deluge; Oh one who entered SrIvaramangala nagar where worship of bhagavAn is performed continuously as per vEdham by those who have clear knowledge, and is present there showing distinction! [without your help] How will I call out for you and attain you?

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

  • mARu sEr padai nURRuvar – The hundred brothers who arrived with an inimical army. The army did not just come to help them, but were individually inimical towards krishNa. padai – Army. Alternative explanation –  The hundred brothers who are inimical [towards krishNa] with their weapons. padai – weapon. As said in mahAbhAratham “dhvishadhannam na bhOkthavyam …” (krishNa said – Neither should one accept food from enemies nor should serve them food; Oh dhuryOdhana! since you considered pANdavas as your enemies and as pANdavas are my life [you are my enemy]”), krishNa considered them as his own enemies.
  • manga – to die. He destroyed them to be not seen similar to darkness [which cannot be seen].
  • Or aivarkkAy – Though both kauravas and pANdavas are equally related to krishNa, he sided with the humbler side of pANdavas. The five brothers who were so lonely that even krishNa, their own sArathi (charioteer), placed himself as secondary having vowed not to take up arms.
  • aivarkkAy – kaNNan emperumAn remained fully at their disposal.
  • anRu – Back when the kauravas were ready to attack in the war.
  • mAyap pOr paNNi – It is said as amazing war as well as mischievous war; that is, his acts of changing day into night, vowing not to take up arms and still taking up arms, and showing the lifelines of the enemies.
  • nIRu seydha – Turned them (enemies) to ashes. As said in thiruvAimozhi 6.10.2 “kURAy nIRAy nilanAgi” (first will cut them, turn them into ashes and then flatten them fully to the ground).
  • endhAy – His considering the destruction of kauravas for the sake of pANdavas, as his own gain.

emperumAn says “Whatever you said is correct. But were they [pANdavas] all not obedient towards me?”, and AzhwAr replies “You protected the earth, without even looking for such obedience”.

  • nilam kINda ammAnE – Alright, you can leave that aside since you can cite a reason in the case of pANdavas; what can you say about this earth [which is considered as an achEthana – insentient, and hence cannot show obedience towards you], which was consumed by deluge?
  • nilam kINda – Did you not help earth which neither requested you to help to start with nor showed gratitude for your help? In this case, only you have attachment towards earth and the earth on its own cannot reciprocate.
  • ammAnE – Did you not help the earth out of your own mercy thinking “I cannot lose my property”?
  • thERu gyAnaththar … – Those who are very clear in being able to treat anushtAnam (practice of principles) and ananushtAnam (disregard for principles and not putting them into practice) equally. That is, anananushtAnam is not the means [to attain bhagavAn]. Just as knowing well that “engaging in forbidden activities is not a means to liberation”, they would remain “engaging in ordained activities is not a means to liberation”. But then, why do they practice ordained activities [only]? That is, to fulfil the orders of ISvara. Now, just as forbidden activities will stimulate one’s rajas (passion) and thamas (ignorance), ordained activities will stimulate one’s sathvam (goodness); since a chEthana cannot survive without engaging in actions [it is better to engage in ordained activities]. As said in SrI bhagavath gIthA 14.17 “sathvAth sanjAyathE gyAnam” (activities in sathva guNam (mode of goodness) will lead to true knowledge), since sAthvika activities lead to gyAnam, these must be performed.
  • sirIvaramangala nagar ERi vIRRirundhAy – He too has arrived in this dhivyadhESam like those knowledgeable persons and is residing there amidst them.
  • vIRRirundhAy – Being seated joyfully, thinking “How fortunate am I to be living amidst these people!”.
  • unnai – You who cannot be attained by any means other than yourself.
  • engu eydhak kUvuvanE – Only if I have done anything to have you in this manner in this dhivyadhESam, I can do something to attain my goal. As you have done so much until now, you should fulfil my subsequent desires too, out of your own mercy.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 61 -ulagum ulagiRandha Uzhiyum

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avathArikai

In the earlier pAsuram, AzhwAr said that samsAris (jIvAthmAs who inhabit the materialistic realm) do not know what benefits they need and only emperumAn knows those. In this pAsuram, to the question as to why emperumAn should protect them, AzhwAr says that since emperuman sired them, he has to protect them. Other than the one who fathered them, is there anyone who can nurture them? He says that these people not only do not know what is good for them, they do not even know their births.

Let us go through the pAsuram and its meanings:

ulagum ulagiRandha Uzhiyum oNkEzh
vilagu karungadalum veRpum ulaginil
sendhIyum mArudhamum vAnum thirumAlthan
pundhiyilAya puNarppu

Word by Word Meanings

ulagum – all the worlds
ulagu iRandha Uzhiyum – time which remains when the world is destroyed [during deluge]
oN kEzh vilagu karum kadalum – ocean which is beautiful, throws waves and is black in colour
veRpum – mountains (which are the supports for the world)
ulaginil – seen in the world
sem thIyum – reddish fire
mArudhamum – breeze
vAnum – sky [ethereal layer]
thirumAl than – emperumAn’s, who is with mahAlakshmi
pundhiyil Aya – due to his sankalpa (vow or will)
puNarppu – creation

vyAkyAnam

ulagum – worlds or the substances in the worlds

ulagu iRandha Uzhiyum – time which does not get destroyed and remains when the entire worlds are destroyed during deluge. Alternatively, during deluge, those substances which are in subtle form indicated by time.

oN kEzh vilagu karum kadalum – ocean which has beautiful colour, which throws out waves and which is invigorating.

veRpum – the mountains which appear to be holding (sustaining) earth

ulaginil sem thIyum mArudhamum vAnum – all the reddish coloured objects in the world related to light, breeze and sky (ether). AzhwAr mentions the causative factors by stating these 5 elements.  Alternatively, he is mentioning a few resultant objects.

thirumAl than pundhiyil Aya puNarppu –  all these have been created for the pastime of perumAL and pirAtti (SrI mahAlakshmi). AzhwAr says that emperumAn created these to make pirAtti happy, through his sankalpa (vow).Just as SrI parASara bhattar says in SrI rangarAja sthavam 2-88 “upAyOpEyathvE thadhiha ” (both the means of attaining you and the resultant benefit that you grant are natural to you), emperumAn himself is the means and the benefit! He needs our assistance in protecting us only if he needs our assistance when creating us! [in other words he does not need our assistance]. emperumAn who creates the worlds for pirAtti’s enjoyment remains the means for knowing their protection too. nammAzhwAr in his thiruvAimozhi 3-7-8 says that the one who creates the worlds is emperumAn himself “nambanai gyAlam padaiththavanai thirumArvanai

We shall take up 62nd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.7.3 – karuLap putkodi

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Full series >> Fifth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, emperumAn asks “What is the gain for me to accept you?”, and AzhwAr replies “I cannot see any gain for you who are complete in all manner, in accepting me who am very inferior; you did only out of your mercy. In the same manner, please fulfil my desires too”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I have not done any favour in return for the your favour of accepting me and engaging me in service of you who have distinguished symbols which manifest your supremacy”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsruam. emperumAn says “You said ‘show me mercy’; Alright, we will do; nothing to worry there; but as said in pUrva mImAmsA “SAsthrapalam prayOkthari” (When AthmA becomes karthA (doer), SAsthram is of use) and in brahma sUthram “karthA SAsthrArthavathvAth” (If SAsthram is of use, AthmA should be the doer), those who receive the mercy should also have something in them”, and AzhwAr replies “is this a rule only for what is to come? did I have anything previously [when you blessed me originally]? hence, give up the expectation of even a little bit from me and just do it out of your mercy”. AzhwAr says “Just as you have acknowledged me out of your causeless mercy to get me thus far, you have to mercifully do the rest as well”.

pAsuram

karuLap putkodi chakkarappadai vAna nAda em kAr mugil vaNNA
poruL allAdha ennaip poruL Akki adimai koNdAy
theruL koL nAn maRai vallavar palar vAzh sirIvaramangala nagarkku
aruL seydhangirundhAy! aRiyEn oru kaimmARE

Listen

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

karuLan – garuda
puL – bird
kodi – as flag
chakkaram – divine chakra (disc)
padai – as weapon
vAnam – paramapadham (spiritual realm)
nAda – have as kingdom

(you who are ultimately apt in this manner)
kAr mugil – like a dark cloud (which does not expect anything from the recipient of its rain)
em – bestowed for me
vaNNA – having a form

(with that beautiful form)
poruL – as an entity
allAdha – cannot be considered, as said in “asannEva” (non-existent)
ennai – me
poruL – to realize my nature
Akki – acknowledge

(furthermore)
adimai – vAchika kainkaryam (service by speech)
koNdAy – being the one who accepted

(to conduct that fully)
theruL – great knowledge
koL – having
nAl – four types
maRai – vEdhams [sacred texts]
vallavar – who have mastered (at their will)
palar – many
vAzh – living (endowed with bhagavath anubhavam (experience of lord))
sirIvaramangala nagarkku – to SrIvaramangala nagar
aruL – infinite mercy
seydhu – showed
angu – there
irundhAy – oh one who is residing!

(in this manner, for the favours you have done previously)
oru – a
kaimmARu – gratitude, return of favour
aRiyEn – do not know that I have done.

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

emperumAn is having garuda bird as his flag, divine chakra as his weapon and paramapadham as his kingdom; he is having a dark cloud like form which he bestowed to me; with that form, he transformed me who cannot be considered as an entity as said in “asannEva” (like achith) to realize my nature; he acknowledged and accepted my vAchika kainkaryam; Oh you, who are residing in SrIvaramangala nagar where many who have mastered the four vEdhams, having great knowledge, are living and showed your mercy there; I do not know of any gratitude, return of your favour, which I have done.

The remainder of the sentence [which is to be assumed] is – this being the case, please show your mercy to fulfil the rest of the aspects too and to be recited along with previous pAsuram’s ending “thamiyEnukku aruLAy” (bless me who is lonely). “karuLap puL” also means dark-nosed garuda. “theruL koL nAnmaRai” – “theruL koL” (having clarity) can be seen as an adjective to vEdham itself.

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

  • karuLap putkodi – did you bestow your mercy earlier upon me knowing you [your greatness] or me [my lowliness]!
  • karuLap putkodi – Is your supremacy such that, it needs anything more? Your supremacy is such that you have periya thiruvadi (garudAzhwAr) as your flag. garudAzhwAr is known as said in thiruvAimozhi 1.4.6aruL Azhip puL” (garudAzhwAr who is an ocean of mercy).
  • chakkarap padai – Is the chakra present such that, there is need for garudAzhwAr to appear [No, chakra itself is sufficient to prove his supremacy]? sudharSana chakra is said as in thiruviruththam 33 “aruLAr thiruchchakkaraththAl” (the chakra which is filled with mercy).
  • vAna nAda – Should he be carried by something (garudAzhwAr) or hold something (chakra)? Is his residence itself not sufficient? He is having periya thiruvadi as flag, divine chakra as weapon and paramapadham as residence. Riding on periya thiruvadi, holding chakra without getting tired and having paramapadham as his residence – these are the identification marks of the supreme lord; though just one of these is sufficient for him, it is explained here that he is complete in all aspects here.
  • karuLap puL – puL indicates bird species, and it is specifically highlighted as garuda bird. As “IdE” is written as “ILE” in thamizh, garuda is written as karuLa. Alternative explanation – karuL indicates black, which means anger and hence saying “garuda who is angry on the enemies”. It is said in periyAzhwAr thirumozhi 4.9.3 “karuLudaiya pozhil marudhu” (the two angry marudha trees appearing like a garden).
  • em kAr mugil vaNNA – Did you see your supremacy or the entity [me] on which you are showering your mercy! Oh one who manifested your magnanimity all the way down to me! You did this without any expectation, without seeing my [lowly] nature.

When asked “What is the favour done by emperumAn?”, AzhwAr says,

  • poruL allAdha … – Did you elevate a pre-existing entity? Prior to your acceptance, I was as said in thaiththirIya upanishath “asannEva sa bhavathi” (one who is ignorant of God, is considered to be non-existent) and you uplifted such me as said in the same passage “santhamEnam” (the learned people accept him to exist).
  • adimai koNdAy – You engaged me in service which is performed by nithyasidhdhars (eternally free souls) as said in thiruvAimozhi 3.7.5peru makkaL uLLavar” (for the nithyasUris who have greatness of having parama sAmyApaththi (having similar qualities to those of bhagavAn‘s)). Not only you created me, you also helped me live. This is how [by accepting my service] what he said in “kArmugil” (dark cloud), materialized [like a cloud will give life to the crops etc]. AzhwAr indicates what is said in thiruvAimozhi 1.1.1adi thozhudhezhu” (worship his divine feet and rise) by the term “adimai koNdAy“. As AzhwAr who was divinely blessed by emperumAn with knowledge and devotion speaks in this manner [i.e., very lowly of himself], it is to be understood that the result of true knowledge will make one highlight his/her own faults; being egotistic as said in “ISvarOham” (I am God) is the result of ignorance.
  • theruL koL nAnmaRai vallavar – Those who have understood the essence of vEdham clearly. Those who are having great wisdom, and are able to excel in vEdham which is divided into four categories (namely rig, yajur, sAma, atharvaNa).
  • palar – Not just one or two, but many groups as seen in SrIvaikuNtam (the spiritual realm).
  • vAzh – Those who visualise and enjoy emperumAn who is the essence of vEdham. Though many creatures live in holy rivers, their sins do not get washed up since they lack knowledge [about self, bhagavAn, the sacred nature of the river they live etc]; unlike these creatures, the residents of this dhivyadhESam have both knowledge and adequate practice.
  • sirIvaramangala nagarkku aruL seydhu angu irundhAy – He is residing there giving himself to the residents there and considering such act of his as his own gain. It was not that the residents of sirIvaramangala nagar requested emperumAn to come and stay there, but out of his own natural compassion, he descended there.  Also explained as – you descended there to accept my [AzhwAr‘s] service. You thought “We have brought AzhwAr up to kainkaryam, and hence there should not be any break” and descended there.
  • aRiyEn oru kaimmARE – For all that you have done, I do not know if I have done anything [in return]. If you say that I have done something to trigger your mercy [since I do not know what I have done], still you have to fulfil the subsequent aspects. You cannot say “I helped you since you existed”, since I have already mentioned “poruL allAdha ennaip poruLAkki adimai koNdAy” (You made me exist as an entity, when I remained like a non-existent entity, and then accepted my service).

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 – 60 – charaNA maRai payandha

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avathArikai

AzhwAr was asked “the benefit of attaining mOksham (SrIvaikuNtam) is with chEthana (sentient entity (jIvAthmA). When this is the case, the chEthana only should observe the means for attaining mOksham. What is the reason for saying that emperumAn is the means?” AzhwAr responds in this pAsuram “Only the person who knows everything can perform the means and not one who does not know anything”

chEthanas do not know what happened in the past; they do not know what they are suffering now; and they do not know what is going to happen in the future. Only emperumAn knows these. AzhwAr says, as mentioned in nAnmugan thiruvandhAdhi – 22 “pazhagiyAn” (he is our protector from time immemorial), he is omniscient and has the knowledge as well as the power to remove the troubles that the chEthana has suffered in the past, is suffering now and will suffer in future.  Hence he is the means. Let us go through the pAsuram and its meanings:

charaNA maRai payandha thAmaraiyAnOdu
maraNAya mannuyigatkellAm araNAya
pErAzhi koNda pirAn anRi maRRu aRiyAdhu
OrAzhi sUzhndha ulagu

Word by Word Meanings

charaNa – being the means for all the four purushArthams (benefits) [righteousness, wealth, lust and liberation]
maRai  – vEdham (sacred texts)
payandha – one who was taught
thAmaraiyAnOdu  – along with brahmA, who was born in the lotus, shooting from emperumAn’s navel
maraNAya – those who have death as a natural phenomenon
man uyirgatku ellAm – for all the jivAthmAs
araN Aya – those which are protective devices
pErAzhi koNda pirAn anRi – other than emperumAn who has the large sudharSana chakkaram (divine disc)
maRRu – being different (from emperumAn)
Or Azhi sUzhndha  – surrounded by the unique ocean
ulagu – those who live in this world
aRIyAdhu – will not know.

vyAkyAnam

charaNA maRai payandha thAmaraiyAnOdu –  SrI rAmAyaNam yudhdha kANdam 120-3 says “brahmA brahmavidhAm vara:” (brahmA is the greatest among those who know brahmam (supreme entity)) since he revealed to the world, the means for obtaining whatever they needed among the four purushArthams (benefits) as mentioned in the vEdhas (sacred texts). brahmA feels very proud that he gave vEdhas to the world [he thinks] as mentioned in the usage of the term “manthra kruthbhyO nama:” (salutations to the one who composed manthrams) and he thinks that he is very knowledgeable. Along with such brahmA…

maraNAya mannuyirgatku ellAm – Even though AthmA (soul) is permanent, since the body dies, chEthanas are referred to as “they died” “they were born” Along with brahmA, who appears at the beginning of a kalpam (this is a period of time extending over several crores of years covering mahApraLayam, or the total deluge) and dies at the end of that kalpam, all the species of life including those which are referred to as “jAyathE mriyanthE ” (born and die instantaneously), without any difference among them, have ignorance and powerlessness in them.

araNAya –  their protection

pErAzhi koNda pirAn anRi – other than emperumAn who has the large sudharSana disc, with which he protects

maRRU aRiyAdhu OrAzhi sUzhndha ulagu – the earth, surrounded by ocean, does not know anything else. Irrespective of whether they are great people or ordinary people, they will not know what protects them. By rearranging the words of the verse to get “ulagu pirAnaiyanRi maRRu aRiyAdhu” if we can say that world does not know anything other than emperumAn, it will not be correct. This is because, as per lexicon “ulagam enbadhu uyarndhOr mAtte”(world is the place for  knowledgeable people). But, since the term “OrAzhi sUzhndha ulagu” (world surrounded by ocean) is used here, it would refer to all the people without any distinction between the great and the lowly people. Hence we cannot take it that the term world refers only to great people. Thus, we can say that irrespective of whether they are great or lowly, only emperumAn knows the means of protecting all. The chEthanas only know how to develop this samsAram (material realm) and the means for causing them harm; only emperumAn knows the means that they must adopt in order to reach mOksham (SrIvaikuNtam). As said in the saying “mUda: ayam nApi jAnAthi” (the ignorant will not know) these chEthanas do not know the means.

Once a SrIvaishNava by name AppAn enquired of nanjIyar (disciple of parAsara bhattar) the meaning for this pAsuram. nanjIyar sought clarification from his teacher, bhattar who gave the aforementioned meanings for the pAsuram. Alternatively, combining with the previous pAsuram where SrI rAma was mentioned, one could say for “pErAzhi koNda pirAn” the meaning “the benefactor who threatened the ocean and built the dam to lankA”

We shall move on to the 61st pAsuram.

adiyEn krishNa ramanuja dhAsan

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mudhal thiruvandhAdhi – 59 – adaindha aruvinaiyOdu

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avathArikai

AzhwAr says in this pAsuram that to enjoy emperumAn, do as mentioned in the previous pAsuram. In order to get rid of the sins which are hurdles to this experience, approach SrI rAma, the son of emperor dhaSaratha.

Let us go through the pAsuram and its meanings.

adaindha aruvinaiyOdu allal nOy pAvam
midaindhu avai mINdozhiya vENdil nudangidaiyai
munnilangai vaiththAn muraN azhiya munnoru nAL
thanvilangai vaiththAn charaN

Word by Word Meanings

adaindha –  that which came in-between [not part of one’s nature]
aru vinaiyOdu – dangerous entities such as ignorance
allal – sorrows [disease] of the mind
nOy – disease of the SarIram (physical body)
pAvam – bad deeds
midaindhavai – sins which are the causative factor for getting the physical body
mINdu ozhiya vENdil – to make them go back
nudangu idaiyai – sIthAp pirAtti who had slender waist
mun – once
ilangai vaiththAn – rAvaNa who had kept her in ilangai (lankA)
muraN azhiya – to annihilate his strength
mun oru nAL – when he incarnated as SrI rAma
than vil am kai vaiththAn – the one who adorned the bow in his beautiful hands
charaN – he is the means (path to attain)

vyAkyAnam

adaindha aruvinai – these are entities [sins] which came in between [and not part of the soul as its nature]. AthmA (soul) is the epitome of knowledge and happiness; it is unchanging. Since these sins have been following the soul for a long time, it would appear as if these are also a part of soul. Souls are such that they do not allow lowly entities such as sins to stick to them; hence these are called vandhERi (something which came in between). Even though paramAthmA (supreme entity) also dwells within the AthmA, these sins will not affect him.

allal – sorrows of the mind called Adhi resulting from these sins

nOy – diseases of the physical body

pAvam – the lowly deeds carried out because of assuming the physical body

midaindhavai – all of these aforementioned aspects encircle the soul such that it cannot manifest its true nature. Just as the worm samithaiyidAmANi (silkworm) and spider create webs around them so tightly that they themselves cannot extricate from such webs, these sins also encircle the soul tightly. However, since these are not part of the soul, it is possible to get rid of the aforementioned entities.

mINdu ozhiya vENdil – in order to extricate from them. This is similar to making a snake which is chasing a person to turn back and escape. AzhwAr says further that that one has to surrender to emperumAn in order to get rid of these entities, just as emperumAn himself said in SrI bhagavath gIthA 18-66 “mAm Ekam SaraNam vraja – sarva pApEbhyO mOkshayishyAmi ” (surrender only to me. I shall rid you of all your sins). If these are not to trouble oneself again, one has to take the help of the omnipotent emperumAn, just as connection with the royal clan (in those days) would ensure total security for a person.

nudangu idaiyai mun ilangai vaiththAn – rAvaNa imprisoned sIthAppirAtti who is always inseparable from emperumAn and who has a slender waist. Just as one breaks a single entity into two, rAvaNa separated SrI rAma and sIthAppirAtti.

muraN azhiya – to destroy the pride of rAvaNa, who separated the mother and father [of all the worlds]

mun oru nAl than vil angai vaiththAn – he who once kept his beautiful hand on his bow, is the appropriate entity to surrender to. Alternatively, it can be considered that AzhwAr is saying that he attained such an entity. emperumAn takes several attempts to protect us. All that is required is to have firm faith in him. Just as sIthAppirAtti said in SrI rAmAyaNam yudhdha kANdam 30-30 “Saraisthu sankulAm kruthvA lankAm parabalAthdhana:, mAm nayEdhyadhi kAkuthstha: thath thasya sadhruSam bhavEth” (it will be appropriate for SrI rAma, who is capable of annihilating enemies, to agitate lankA with his arrows and redeem me), we have to trust his sharp arrows. If we do this, he will also carry out deeds with affection towards us just as he did towards sIthAppirAtti. Only if sIthAppirAtti showers arrows and protects herself does AthmA too needs to carry out one deed. (In other words, just as sIthAppirAtti did not make any attempt to protect herself, the AthmA also should not attempt to carry out any deed). pirAtti herself would take the role of purushakArabhUthai (recommendatory role) and enable us to attain our desires. Those who think that the AthmA is theirs will suffer the fate of rAvaNa who tried to make his own, the property of emperumAn. The sangathi [connection] between the earlier pAsurams and this pAsuram is that in the earlier pAsurams AzhwAr mercifully told us to worship emperumAn [58], recite his divine names [51], meditate on him [41] etc. In this pAsuram, he tells us that these are not the means to attain him and that emperumAn himself is the means. Whatever he had mentioned in the earlier pAsurams are descriptive of the characteristics of the jIvAthmA, similar to the ones mentioned in the three shatkam (group of 6 chapters) in SrI bhagavath gIthA, viz. explaining the means such as karma, gyAna and bhkthi yOgams  (the paths of deeds, knowledge and devotion respectively). What he has mentioned in this pAsuram is the divine instruction of emperumAn in SrI bhagavath gIthA 18-66 when he says that whatever he had mentioned earlier in the gIthA are not the means but that he himself is the means to attain him. The day the jIvAthmA realises his true nature, he would know that there is no means other than emperumAn. This is the essence of this pAsuram and this is the essence of this prabandham.

Let us move on to the 60th pAsuram.

adiyEn krishNa ramanuja dhAsan

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thiruvAsiriyam – 2 – ulagu padaiththuNda

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avathArikai

As said in purusha sUktham “AdhithyavarNam thamasa: parasthAth” (The parama purusha shines brightly like sun and is beyond the primordial matter) , AzhwAr explained about the greatness of bhagavAn’s (dhyEya vasthu – object of meditation) distinct form (vigraha vailakshaNyam) in his first pAsuram. And in the second pAsuram he says that the devotion to emperumAn only is required for him, since parabhakthi (the growing desire to be with bhagavAn) etc on bhagavAn, are all part of the ultimate goal. In the first pAsuram he explained emperumAn’s auspicious qualitites like saundharyam (bodily beauty), parathvam (supremacy) and sauseelyam (magnanimity); and in the second pAsuram he says that these qualities of emperumAn act like karma, gyAna, bhakthi yOgams for AzhwAr and subsequently lead to AzhwAr’s para bhakthi, para gyAna and parama bhakthi which are considered as part of the ultimate goal. These para bhakthi etc are explained as desirable. Now, AzhwAr repeats those qualities of emperumAn which acts as gyAna, bhakthi yOgams in this pAsuram starting with “ulagu padaiththuNda endhai aRai kazhal sudarp pUm thAmarai“.

Let us go through the pAsuram and its meanings:

ulagupadaiththuNda endhai aRai kazhal
sudar pUm thAmarai sUdudhaRku avAvAr
uyirurugi ukka, nEriya kAdhal
anbilinbIn thERal amudha
veLLath thAnAm siRappu vittu oru porutku
asaivOr asaiga, thiruvodu maruviya
iyaRkai, mAyAp peru viRal ulagam
mUnRinOdu nal vIdu peRinum
koLvadheNNumO theLLiyOr kuRippE?

Listen

Word by Word Meanings

ulagupadaiththu – emperumAn who created all the worlds
uNda – and ate them up (during praLayam (deluge))
endhai – emperumAn is my lord
aRaikazhal – holy feet of the lord resounding with the ankle bells
sudar pU thAmarai – glittering lotus flower
sUdudhaRku – to wear it (beautiful lotus like thiruvadi to wear it on head)
avA – with desire
Ar – filled with
uyir urugi ukka – the soul that melts and fall
nEriya kAdhal – the love/affection (in the form of bhakthi) which resulted from it
anbil – in the the desire (to reach emperumAn)
inbu – that produces the bliss
In thERal amudha veLLaththAnAm – submerging into nectar-like ocean which is great in sweetness.
siRappu vittu – renouncing the pride
oru porutku – for the meagre goals of life
asaivOr – those who get afflicted
asaiga – wanders
thiruvodu maruviya – in association with the wealth/opulence
iyaRkai – true nature
mAyA peru viRal – with imperishable immense strength
ulagam mUnRinOdu – along with the three worlds
nal vIdu peRinum – even if attaining mOksham (which is the ultimate goal of life) also
theLLiyOr – the vivEki’s who have clear wisdom
kuRippu – opinion
koLvadhu – to obtain all these
eNNumO – will think?

vyAkyAnam

ulagu padaiththunda – As said in chAndhOgya upanishadh “thadhaikshatha – bahusyAm prajAyEyEthi (he vowed to become many forms and then creates the entire world), bhagavAn (in many forms) with his sankalpam (divine will) creates all the the entities apart from him; and when danger like praLaya (dissolution) occurs for these entities , he protects all these by placing them inside His stomach; and because of these acts of emperumAn, his undiminished supremacy (parathvam) is established.

endhai AzhwAr says that even though emperumAn is distinctly supreme (being lord to everyone – sarva swAmi), he himself came forth and accepted AzhwAr; since AzhwAr thinks himself as the most inferior person in all the three worlds; and because of this acceptance of emperumAn, AzhwAr highlights his magnanimity. As said in first pAsuram “mUvulagaLandha” (which states His magnanimity), AzhwAr thinks himself as the lowest person in these three worlds.

aRai – emperumAn’s thiruvadi (the sacred feet) is wearing ornaments that make jingling sound, are radiant and most enjoyable; with this emperumAn’s saundharyam (bodily beauty) is explained.

thAmarai sUdudhaRku – As soon as his sacred feet are said to be resembling the lotus flower, one would naturally desire to place them on his/her head as said in sthOthra rathnam 31kadhA punaS SankharathAngakalpaka dhvajAravaindhAnkuSa vajralAnchanam | thrivikrama! (oh thrivikrama! When will my head be decorated with your two divine feet which are having [the marks of] Sankha , chakra , et al?) [here AzhwAr highlights his desire to place emperumAn’s lotus-like sacred feet on his head].

sUdudhaRku avAvAruyir – When the jIvAthmA meditates upon the distinguished nature of emperumAn, it is impossible for him to give up the yearning for Him.

sUdudhaRku avAvAruyir – The desire on wearing it.

Aruyir– The soul that desires it.

urugi ukka– The soul which cannot be split or melted, attained a liquid state [due to melting] such that it can never be seen as AthmA again.

nERiya kAdhal – And that desire lead to a distinguished involvement/attachment [in emperumAn];  SrI bhagavath gIthA 2-62sangAth sanjAyathE kAma: (While contemplating on the objects of the senses, one develops attachment to them and that attachment leads to desire, and from that desire arises the anger); and in chAndhOgya upanishath 7-26-2 “dhruvA smrithi:” (from purity of food comes purity of mind, and from that comes constant remembrance of God); here AzhwAr says that attachment (which arise out of desire towards Him) resulted in love/devotion on bhagavAn.

anbil inbu – As said in SrI bhagavad gIthA 9-2susukham karthum avyayam(knowledge is the king of wisdom and is most confidential. It can be perceived by self realization, and it is joyous to perform and is everlasting); here AzhwAr says that since the love/devotion is on emperumAn who is filled auspicious qualities, it is so sweet; because of the sweetness of emperumAn, the meditation upon him would also be sweet.

When asked how sweet this love is? AzhwAr says – It is like the nectar.

In thERal – Due to emperumAn’s sweet nature, it will taste like the concentrated nectar which is churned of an ocean of nectar. It is like an ocean of nectar since it is towards emperumAn who is said as in thaiththirIya upanishath – 5 “Anandhamaya: (He is filled with bliss); and due to emperumAn’s distinguished nature and the devotee’s attachment towards him, it will be like an individual falling into an ocean [of nectar] and enjoying it immensely.

amudha veLLaththAnAm– drowning into the flood of joy.

siRappu vitu – leaving the parabhakthi, paragyAna and paramabhakthi which is the greatest wealth [Implies the person who leaves this prosperity is known as foolish person].

oru porutku – If a person leaves the above said greatest wealth, he will have to think obtaining the purushArthams (goals) such as dharma (righteousness), artha (wealth), kAma (desire) and mOksha (salvation) only; and here AzhwAr says that he doesn’t even consider these goals as worthy; and due to his disregard for them, he calls these goals as “oru porutku(just another thing)”.

asaivOr asaiga – Unlike the greatest wealth like parabhakthi etc., the purushArtham (dharma etc.) will be very hard for one to obtain; and even if they are attained, the significance and the benefit of them will be very meagre; and those people who are attached to them will have much greater tribulation. Though it is said in SrI bhagavath gIthA 12-5klESO’dhikatharas(greatly troublesome); and when asked “why many people desire for them?”, AzhwAr says here “am I talking about foolish people? Would the intelligent ones ever think about these goals?“.

thiruvodu maruviya iyaRkai mAyAp peruviRal ulagam mUnRinOduemperumAn is always with the eternal wealth/opulence; and though one may possess such  wealth but if he doesn’t have power/energy to enjoy it, there will be not be any use of it; unlike those emperumAn possess everlasting majestic potency; his wealth is not limited to particular location but spread over all three worlds.

Moreover,

nalvIdu perinum – As nalvIdu indicates uththama purushArtham (top most goal of enjoying and serving bhagavAn), here [vIdu] the inferior goal of kaivalyam (eternally enjoying oneself) should also be included.

perinum – it is not only about desiring for these goals, but attaining them.

koLvadheNNumO AzhwAr asks “Can one even think about attaining them?”, and he himself replies “No”; since worldly wealth is temporary, it is discarded; since AthmAnubhavam is insignificant [though permanent], it is discarded; since bhagavath anubhavam is enjoyed only with a different body [which is attained in paramapadham[, and not the current body, it is discarded too. he says “do we even need to think about these goals which are incomparable with the greatest wealth – parabhakthi , paragyAnam and parama bhakthi, which are enjoyed in the current body itself?”.

But when asked “Still, why are some people are desiring for these goals?“, AzhwAr replies,

theLLiyOr kurippu ennumO – AzhwAr says that the vivEki (intelligent person) who can distinguish between the sAra (essence) and asAra (residue) will not even mind to think about anything other than parama bhakthi (total devotion towards lord); and these viveki’s are born with the ability to differentiate between good and bad. As explained by emperumAnar in his vEdhArtha sangraham – 3 “sArAsAravivEkagyA garIyamsa: (the intellectual can differentiate between the sAra and asAra), and by thirumazhisaip pirAn in his thiruchchantha viruththam – 108 “kEdil sIr varaththanAyk kedum … kUdum Asai alladhonRu koLvanO kuRippilE (even though obtaining the wealth of brahmA, Siva and indhra and reaching the highest state of liberation, he will never ever entertain any desire other than being with the lord)” [AzhwAr concludes at the end that the experience of the divine and service to emperumAn is the ultimate supreme bliss].

Let us move on to the 3rd pAsuram.

adiyEn booma ramanuja dhAsi

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thiruvAimozhi – 5.7.2 – anguRREn allEn

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Full series >> Fifth Centum >> Seventh 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 says “If there are hurdles in attaining your divine feet, you have to remove those yourself and protect me out of your own mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. emperumAn says “Just by saying ‘ARREn’, what will you get? Hurdles still exist”; AzhwAr says “As you eliminated the hurdles for sIthAp pirAtti, you should mercifully eliminate my hurdles too”.

pAsuram

anguRREn allEn inguRREn allEn unnaik kANum avAvil vIzhndhu nAn
enguRREnum allEn ilangai seRRa ammAnE
thingaL sEr maNi mAda nIdu sirIvaramangala nagar uRai
sangu chakkaraththAy thamiyEnukkaruLAyE

Listen

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

anguRREn – entered into your apt abode, having you as ready means
allEn – I have not

(being desireless thinking “One who does not have any upAyam (means), should remain patient”)
inguRREn – remaining patiently where I am now
allEn – I am not;
unnai – you (who are infinitely enjoyable)
kANum – to enjoy
avAvil – due to love
vIzhndhu – being captivated
nAn – I (who am grieving)
enguRREnum – in the state of worldly people too
allEn – not present;
ilangai – lankA which was a hurdle for your devotee (sIthAp pirAtti)
seRRa – destroyed and attained
ammAnE – Oh my distinguished lord!

(to help people who are succeeding)
thingaL – moon
sEr – to reach
maNi – abundance of emeralds
mAdam – mansions
nIdu – rising
sirIvaramangala nagar – in SrIvaramangala nagar
uRai – residing eternally
sangu chakkaraththAy – one who is having special weapons which are both meant to destroy the enemies of the devotees and being enjoyable for the devotees
thamiyEnukku – I who am lonely without anyone other than you as companion
aruLAy – mercifully bless me

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

I have not entered into your apt abode, having you as ready means; I am not remaining patiently where I am now; being captivated in love to enjoy you, I am not present in the state of worldly people too; Oh my distinguished lord who destroyed lankA which was a hurdle for your devotee (sIthAp pirAtti) and attained her! Oh one who is having special weapons which are both meant to destroy the enemies of the devotees and being enjoyable for the devotees and who is residing eternally in SrIvaramangala nagar which has rising mansions which are with abundance of emeralds and reach up to the moon! Mercifully bless me who is lonely without anyone other than you as companion.

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

  • anguRREn allEn – I am not walking around [confidently] in this world as a sidhdha sAdhanan (one who is fully considering emperumAn as the means) just as mukthAthmAs were walking around in this material realm.
  • inguRREunum allEn – I am also unlike those people of this realm who are engaged in sAdhanA [bhakthi yOgam].

Alternative explanation:

  • anguRREn allEn – I am not the one who is fully enjoying you and not thinking about the worldly aspects as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm).
  • inguRREn allEn – I am also not living as said in periya thirumozhi 6.2.2 “maRandhEn unnai munnam” (I forgot you previously), forgetting you and considering sensual pleasures as the goal as said in periya thirumozhi 1.1.1 “avar tharum kalaviyE karudhi” (considering the embrace of woman only). Since AzhwAr is protected by emperumAn as said in thiruviruththam 95 “yAdhAnum paRRi nIngum virdhaththai nalvIdu seyyum” (emperumAn will relieve jIvAthmA who has vowed to leave emperumAn by pursuing any other materialistic aspects), he would be forgetful of emperumAn.
  • unnai … – emperumAn asks “But in future, are you capable of doing anything?”, AzhwAr replies – I have already mentioned to you [in pAsuram 1] “unnai vittu onRum ARRagiRkinRilEn” (I am unable to sustain myself in separation from you). One who is able to do something will have strength to do so. Having become weakened as a result of the desire to see you, I cannot pursue any other upAyam now. This is the explanation given by pUrvAchAryas.

[This is explanation given by nampiLLai]

  • anguRREn allEn – I am not amidst nithyasUris [in paramapadham] being at par with them.
  • inguRREnum allEn – I am not just eating, wearing different clothes etc like the samsAris would do.
  • unnai … – This being the case, I cannot remain sustaining myself until you come and appear in front of me.
  • avAvil vIzhndhu nAn – I have fallen in this ocean of love [towards you] and unable to reach the shore as said in periya thirumozhi 4.9.3 “Asai ennum kadalil vIzhndhu angu ayarththOm” (fallen in the ocean of love and felt helpless).
  • ilangai seRRa ammAnEAzhwAr noticed that he has nothing in him, and hence looks up to sIthAp pirAtti who got her desires fulfilled; just as someone who has nothing in his hands, will look up to previously accumulated and available wealth.
  • ilangai seRRa ammAnE – Since emperumAn is called as ammAn (swAmy – lord), it is his gain if he delivers AzhwAr. When svarUpam (true nature) shines in oneself, his responsibilities can be pushed to bhagavAn, and he too has the aptness to eliminate the hurdles and embrace him just as he would do for his divine consorts.

When emperumAn said “Yes I have done all of that. But now, the times have changed. rAmAvathAram is over long ago”, AzhwAr says “you have solved that issue as well”.

  • thingaL … – Unlike the avathArams where you leave at a particular time, are you not permanently residing in SrIvaramangala nagar where gem studded tall mansions reaching up to the moon are present?
  • thingaL sEr maNimAda nIdu – The gem studded tall mansions appearing to be rising up to the moon.

When asked “Even if he is present there, does he have the tools [to eliminate the hurdles]?”, AzhwAr replies,

  • sangu chakkaraththAy – Can we highlight such limitation? He is having a weapon in each of his hands. Does he lack something as it was mentioned in SrI rAmAyaNam yudhdha kANdam 21.22 “chApamAnaya saumithrE” (Oh lakshmaNa! bring my bow) [No, he has all the weapons]? Do you need to look for someone’s help here [No]? Furthermore, do you need the help of any tools [weapons] to have your desires fulfilled [No]? Why am I still missing out? Is it due to you not being present in close proximity? or due to your not having the ability? or due to not having the weapons? or are those weapons not in your reach?

emperumAn says “Everything is perfect on my side; but you too should not be lacking in anything [i.e., you too should have the desire to attain me]”, AzhwAr replies,

  • thamiyEnukku – AzhwAr is saying “there is nothing lacking in me too”. I am unlike the residents of paramapadham who have never separated from you. And I am unlike the residents of this world who have never separated from you. For people of this world, since they have no knowledge about you, they don’t feel the separation from you.
  • thamiyEnukku – For me who has no companion other than you. You can discard me only if you consider my natural attachment towards you as my self-effort in pursuing you. Even if you remain the upAyam (means), should there not be someone who accepts you as upAyam [I am one such qualified person who accepts you as upAyam]?
  • thamiyEn – [lonely] AzhwAr is differentiating himself from sIthAp pirAtti. There was at least thrijadA who was favourable towards pirAtti. Here AzhwAr is so lonely that he says in thiruvAimozhi 5.1.9AvAr Ar thuNai” (who is my companion?).

emperumAn asks “Alright. What shall I do now?”, AzhwAr says,

  • aruLAyE – Did your mercy which was shown by you initially and which made me realise my emptiness and your completeness, disappear now? Did you, who bestowed your mercy when I did not ask for back then, do that to create the desire in me [towards you] and discard me? Can one person bestow the ruchi (taste) and another person perform the subsequent pursuit [as you bestowed the taste, you have to make sure that I am delivered too]? If you cannot show your mercy to me who remains as said in periyAzhwAr thirumozhi 5.4.1 “ninnaruLE purindhirundhEn” (I desired for your mercy only), who else are you planning to show it?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 58 – thozhudhu malar koNdu

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

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avathArikai

AzhwAr tells his heart, in this pAsuram, that there is no time to waste and that it should approach emperumAn without any further delay.

Let us go through the pAsuram and its meanings:

thozudhu malar koNdu dhUpam kai Endhi
ezhudhum ezhu vAzhi nanjE pazhudhinRi
mandhirangaL kaRpanavum mAladiyE kai thozhuvAn
andharam onRu illai adai

Word by Word Meanings

nenjE – Oh [my] heart!
vAzhi – let benefits happen (to you)
malar koNdu – taking fragrant flowers
dhUpam kai Endhi – holding the fragrant smoke stand in the hand
thozhudhu – worship
ezhudhum – let us get uplifted
ezhu – please get up
pazhudhinRi – without any defect
mandhirangaL – SlOkas (hymns about emperumAn)
kaRpanavum – to learn
mAl adiyE kai thozhvAn – to worship the divine feet of emperumAn with hands
andharam onRu illai – there is no reason for delaying this
adai – approach (emperumAn)

vyAkyAnam

thozhudhu – folding the hands together as anjali (worshipping by keeping palms together)

malar koNdu – with beautiful, fresh flowers

dhUpam kai Endhi – holding the stand for developing fragrant smoke, in the hand [This implies taking other materials also for performing thiruvArAdhanam (worshipping of emperumAn) such as lamp, sandal paste etc].

ezhudhum – [we will] get uplifted

ezhu – get up fast

vAzhi nenjEAzhwAr blesses his heart saying that this benefit will stay with it forever.

pazhudhinRi mandhirangaL kaRpanavum – learning hymns on emperumAn, without any defect, is to carry out gurukulavAsam with an AchAryan and obtaining the hymns from him as spiritual instruction [gurukulavAsam is a concept practised in the past when the student would stay with the teacher for about 12 years and learn from him all the teachings of various sacred texts in order to prepare him to lead a righteous life]. Learning the hymns on his own instead of through gurukulavAsam will be considered as a faulty method of learning. It is similar to mounting an elephant which is sleeping on one’s own instead of mounting it with the help of the mahout, as the lying elephant will throw him and stamp him out with his trunk. Hymns should be learnt through an AchAryan in the method of santhai [in this method, the AchAryan will recite each word / line of the hymn once and the disciple will recite it thrice. This process will be repeated until the disciple is able to recite the entire hymn on his own, without faltering].

mAl adiyE kai thozhuvAn – the purpose of learning the hymns is to worship the divine feet of emperumAn without any fault. It is to carry out continuous service at the divine feet of emperumAn.

andharam onRillai adai – hence, there is no time to lose. AzhwAr implores his heart to go fast and approach emperumAn.

We shall consider the 59th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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mudhal thiruvandhAdhi – 57 – ayal ninRa

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avathArikai

When AzhwAr was asked as to how he knew emperumAn when even brahmA could not know him, he responds saying “after I held on to him by reciting his divine names, he showed himself to me; thus I knew him. I knew that life in this world is susceptible to danger and that only if I hold on to him could I extricate myself from it”

Let us go through the pAsuram and its meanings:

ayal ninRa valvinaiyai anjinEn anji
uya nin thiruvadiyE sErvAn naya ninRa
nanmAlai koNdu namO nAranA ennum
sonmAlai kaRREn thozhudhu

Word by Word Meanings

ayal ninRa – standing close (to me)
val vinaiyai – looking at the extremely powerful sins
anjinEn – I was scared
anji – being afraid (like this)
uya – to get emancipated (after ridding of the sins)
nin – your
thiruvadiyE sErvAn – in order to attain divine feet
nayam ninRa – being in the form of SAsthras (sacred texts)
nal mAlai koNdu – with beautiful garland
thozhudhu – worshipped
namO nAranA ennum –  thirumanthram with eight syllables
solmAlai – garland of words
kaRRen – I practised.

vyAkyAnam

ayal ninRa valvinaiyai anjinEn – I was scared of my sins which kept troubling me, without leaving me, entering wherever I entered and constricting me (this is considering the meaning for the term ayal ninRa to be ‘nearby’). Alternative explanation – I was scared as to what would I do if the sins, which had left me on my gaining knowledge about emperumAn, would come back (this is considering the meaning for the term ayal ninRa to be ‘at a distance’).

anji uya nin thiruadiyE sErvAn – being scared and in order to get emancipated from those sins, I recited your divine names in order to attain your divine feet, which  will not give any place for fear. It is not that I was capable of reciting your divine names. Due to fear  and incapacity, in order to sustain myself I recited something.

nayam ninRa – being very simple to recite. Alternatively, being an explanation for thirumanthram (the eight syllable phrase based on the name nArAyaNa).

namO nArANA ennum sol mAlai kaRREn – I learnt about thirumanthram which reveals about him from this prabandham (mudhal thiruvandhAdhi, a collection of divine verses) which is an explanation for thirumanthram (at the beginning of this prabandham, AzhwAr had mercifully used the term  “sol mAlai sUttinEn” (I adorned him with a garland of verses) in the very first pAsuram. Hence in the verse “sol mAlai kaRREn” he says that he spoke about this prabandham).

son mAlai kaRREn thozhudhu – I learnt about the garland of verses, and appropriate to that, I also worshipped him in line with the meaning of the verse.

We shall take up the 58th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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