Monthly Archives: August 2017

thiruvAimozhi – 5.7.1 – nORRa nOnbilEn

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Full series >> Fifth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr who is devoid of upAyams (means) such as karma yOgam etc and who is desirous of a saviour, sees emperumAn who is complete and is seeking those who seek his protection, and sets out to have his desire fulfilled.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “I am devoid of upAyams mentioned in SAsthram to attain you, and cannot survive without you; am I outside the purview of you who are a favourer in being together with your devotees and who are ready to help others?”.

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

nORRa nOnbilEn nuNNaRivilEn Agilum ini unnai vittonRum
ARRagiRkinRilEn aravin aNai ammAnE!
sERRuth thAmarai sennel Udu malar sirIvaramangala nagar
vIRRirundha endhAy! unakku migai allEn angE

Listen

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

nORRa – performed to attain the result
nOnbu – karma yOgam
ilEn – I do not have;

(hence)
nuN – in subtle form
aRivu – gyAna yOgam which is focussed on knowledge about self and god
ilEn – I do not have;

(hence)
Agilum – though not having bhakthi yOgam which is possible by having these two, i.e., karma yOgam and gyAna yOgam
ini – after meditating upon your qualities
unnai – you (who are the saviour)
vittu – other than
onRum – even for a moment
ARRa – to survive
kiRkinRilEn – unable;
aravu – AdhiSEsha who is your servitor
aNai – as mattress and favouring him by placing your divine body on him
ammAnE – being the distinguished lord
sERu – muddy field
thAmarai – lotus flower
sennel Udu – mingled with paddy crop
malar – attractive to be blossoming
sirIvaramangala nagar – in SrIvaramangala nagar
vIRRu – being distinguished, manifesting your readiness to protect well your devotees
irundha – being seated
endhAy – Oh benefactor for me!
angu – in your presence there
unakku – you who are the saviour
migai – outside the savable souls
allEn – I am not.

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

I have not performed karma yOgam to attain the result; I have not performed gyAna yOgam which is in subtle form and is focussed on knowledge about self and god; though not having bhakthi yOgam which is possible by having these two, i.e., karma yOgam and gyAna yOgam, I am unable to survive even for a moment without you after meditating upon your qualities; Oh benefactor for me who is seated in a distinguished manner manifesting your readiness to protect well your devotees in SrIvaramangala nagar [vAnamAmalai/thOthAdhri, also known as nAngunEri] where attractive lotus flower is blossoming while being mingled with paddy crop in muddy fields! In your presence there, I am not an outsider to the savable souls who are to be saved by you who are the saviour.

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

  • nORRa nOnbilEn nuNNaRivilEnAzhwAr is saying similar to what is said in sthOthra rathnam 22na dharma nishtOsmi na chAthmavEdhI na bhakthimAmsthvachcharaNAravindhE” [Though ALavandhAr appears after AzhwAr, here the commentator has stated that AzhwAr is stating similar to what is stated by ALavandhAr, to make us understand the similarity. In reality, ALavandhAr explained what is already explained by AzhwAr]. na dharma nishtOsmi – There are certain aspects which make people think “he is engaging in some pursuit on his own”, which in turn makes me bewildered thinking “we will attain something by this” and will lead you to give up on me [since you are the real means to attain you, you cannot tolerate any other means], but will not lead to the result [i.e., there is no guarantee that the result will be achieved by karma yOgam etc]. na cha Athma vEdhi – those who pursue gyAna yOgam will know about self – I don’t even have such knowledge. I don’t have knowledge about ISvara which is preceded by true knowledge about self as said in SrI vishNu purANam 6.5.57 “thath gyAnam agyAnam atha: anyath uktham” (Knowledge about bhagavAn is only identified as knowledge; everything else is ignorance only). na bhakthimAn – No need to separately say “I have no bhakthi” – only with karma yOgam and gyAna yOgam, bhakthi yOgam can be present.
  • nORRa nOnbilEn – Is it not sufficient to say nOnbilEn [to indicate that he is not engaged in karma yOgam]? Should AzhwAr say nORRa nOnbilEn? This is to indicate “I do not have any karma yOgam, which is performed perfectly to lead to the desired result”. [was there any one who waited for results after engaging in karma yOgam] I do not have karma yOgam like that which was practiced by dhaSaratha chakravarthy or SrI vasudhEva which leads to the result.
  • nuNNaRivilEn – In “na dharma nishtOsmi“, ALavandhAr says that he does not have “dharma nishtai” [faith in dharma] instead of saying “dharma” [dharma itself]. Similarly, here, AzhwAr says “nuNNaRivilEn” instead of saying “aRivilEn“. I do not have the knowledge through which one can first understand the true nature of the self and then go on to understand the true nature of bhagavAn. Why is AzhwAr not first highlighting and then discarding bhakthi as done in “na bhakthimAn” or in thirumAlai 25nin kaNum paththan allEn” (I am not your devotee)? bhakthi only occurs when karma yOgam and gyAna yOgam are present as said in Athma sidhdhi “ubhaya parikrimithasvAnthasya” (for the one whose mind is decorated with karma and gyAna); since both of those are not present, there is no need to first highlight it and then discard it. Now, in the same manner, when it is said that “there is no karma yOgam”, what is the need for separately saying “there is no gyAna yOgam”? Well, if one performs karma yOgam to its perfection in one birth and dies before starting gyAna yOgam, it will continue in the next birth. Can the same not be said for bhakthi yOgam? No – when karma and gyAna are practiced to their perfection, they will culminate in bhakthi immediately, and hence it is necessary to highlight karma and gyAna separately, but bhakthi need not be highlighted separately. When he says “unnai vittu onRum ARRagiRkinRilEn“, does it not mean bhakthi, since it is said “snEha pUrvam anudhyAnam bhakthi:” (meditation with affection is bhakthi); in this case, can this statement be considered as upAyam [AzhwAr‘s own pursuit to attain emperumAn]? That cannot be said. The parabhakthi (ultimate state of bhakthi) which is acquired by one who has perfected karma and gyAna yOgams is only called as sAdhanam (means) in SAsthram; but AzhwAr’s state of mind is acquired based on bhagavAn‘s mercy and hence it is just svarUpam [his nature is to be greatly devoted towards bhagavAn, and not as means to pursue him]. Alternative explanation – since karma and gyAna yOgams are explained as independent upAyams in purANams (ancient sacred texts), these statements can simply mean that AzhwAr does not have any of those means independently. [AzhwAr pursuing emperumAn here is explained generally as adhikAri viSEshaNam (a natural attribute of a jIvAthmA who has realized emperumAn as the master). It should not be treated as upAyam. As such, a jIvAthmA cannot pursue any upAyam other than emperumAn to attain emperumAn. So, here the desire to attain emperumAn is to be treated as natural attribute only and not otherwise]

When asked, like those who do not have any principal will not get any interest, if these don’t exist how would you get the result?

  • Agilum – Even if this is the case. Even if you [bhagavAn] considered “ARRagiRkinRilEn” as my upAyam (means), there is no meaning for my using the word “Agilum” [in spite of not having any means].

When emperumAn asked AzhwAr “But were you not patient all along?”, AzhwAr says,

  • ini – Is it not appropriate for me to miss out on you when I did not know you and myself? But should I still miss out on you after knowing your completeness and my defects? When a person has food in his hands and is willing to share it with others, and another person is needing food and is hungry, should the hungry person miss out?
  • ini – Am I having something in my hand and waiting for it to culminate in result? You may consider my saththai (that which sustains me) as upAyam (means) and discard me. Since time immemorial, I had forgotten my nature and lost the opportunity to serve you. Now that I have truly accepted your lordship, should I still miss out on the opportunity to serve you eternally?
  • unnai vittu – If you too are [incomplete] like me, will I not be relaxed [and not think about attaining you immediately]? Are you such that, I have to do something to attain you?
  • unnai vittu – How can the body sustain itself without the soul?
  • onRum ARRagiRkinRilEn – The knowledge about you, is not letting me sustain myself. sIthAp pirAtti had a way to sustain herself saying as in SrI rAmAyaNam sundhara kANdam 39.30 “thathdhasya sadhruSam bhavEth” (SrI rAma saving me and accepting me will match his stature) and relax, but for AzhwAr, emperumAn need not build a bridge on the ocean and kill rAvaNa [so he must come immediately].
  • aravin aNai ammAnE – Until now, AzhwAr highlighted his own incompleteness; from now on, he is highlighting emperumAn’s completeness.
  • aravin aNai – Can I be relaxed seeing your attachment towards bhOgam (bhOga means enjoyment as well as serpent)? While you are paramabhOgi (supreme enjoyer, supreme being on the serpent bed), can I be relaxed? ananthaSAyithvam (reclining on AdhiSEsha) is an indication of supremacy. Oh sarvESvara who is having serpent as your bed!
  • sERRuth thAmarai … – I can be relaxed and be patient if you are simply reclining on AdhiSEshan.
  • sERRuth thAmarai – The abode which will make one forget even paramapadham. In the muddy swamps, the lotus flowers standing close to the paddy crop, blossom appearing like umbrella to the crop. As the king descends to a place, his associates will follow [similarly, as emperumAn descended from paramapadham to SrIvaramangala nagar, nithyasUris too followed him and assumed various forms].
  • sirIvaramangala nagar – As said in “dhEvanAmbhU: ayOdhyA” (ayOdhyA [another name for paramapdham] is the abode of nithyasUris). emperumAn residing in this abode with more joy than in paramapadham. The abode where he permanently resides for the protection of the samsAris (worldly people).
  • vIRRirundha – Instead of residing with disgust thinking “I who resided in that great paramapadham, have to reside here now”, residing joyfully in a distinguished manner as a prisoner who was crowned in a kingdom would be.
  • endhAy – Just as his stay there is meant for the nithyasUris, the stay here is specifically meant for me. My father who is residing in sirIvaramangala nagar.
  • unakku migai allEn – If you resided in the distant abode of paramapadham, I can be patient and sustain myself, but you have specifically descended here for me, and hence, how can I miss out on you any more?
  • angE vIRRirundha unakku migai allEn – I am not outside the reach of you who are desirous of protection seekers. Alternatively,
  • unakku migai allEn – As said in SrI rAmAyaNam ayOdhyA kANdam 31.32 “vaidharmyam nEhavidhyathE” (there is no unrighteousness in this), I am not here for anything else. When I am beyond your reach, I will cease to exist.

When asked “what is the benefit for me?”, AzhwAr says,

  • angE – As said in “thavachArtha prakalpathE” (it is a gain for your highness only), the benefit is also for your highness only. As a nursing mother will be happy to see the satisfied face of a fully fed baby, the master will gain when the servitor realizes his true nature and engages in servitude.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 56 – pErE vara

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avathArikai

AzhwAr says that to be subservient to emperumAn is nothing but not rejecting him when he comes to shower his mercy on us. Nobody can estimate his greatness, he says.

Let us go through the pAsuram and its meanings:

pErE varap pidhaRRal allAl em pemmAnai
ArE aRivAr adhu niRka nErE
kadikkamalaththuL irundhum kANgilAn kannan
adikkamalam thannai ayan

Word by Word Meanings

pErE – with the divine name (of emperumAn)
vara – such that he comes
pithaRRal allAl – apart from saying in disorderly manner
em pemmAnai – my emperumAn (lord)
ArE aRivAr – who can know
adhu niRka – let it be so
kadi kamalththu uL – floating inside the fragrant lotus (which came out of emperumAn’s navel)
nErE irundhum – being very close (to emperumAn)
ayan – brahmA who was born to emperumAn
kaNNan – that emperumAn’s
adi kamalam thannai – the divine lotus-like feet
kANkilAn – would not know

vyAkyAnam

pErE varap pidhaRRal allAl – Not saying something or the other, other than reciting emperumAn’s divine name and making this as a habit. Has it not been divined by kulaSEkara AzhwAr in perumAL thirumozhi 2-4 “nAththazhumbezha nAraNA enRazhaiththu” (speak out emperumAn’s name of nArAyaNa till scar forms on the tongue)! Just as the elephant gajEndhrAzhwAn called out to him, even if in a disorderly way, such that emperumAn came hurrying to the bund of the pond where gajEndhra was caught by a crocodile.

em pemmAnai ArE aRivAr – who can know the entity who is my Lord? AzhwAr knew about emperumAn since emperumAn himself manifested to him.

adu niRka – let the enquiry into who can know wait for some time.

nErE kadikkamalaththuL irundhum kANgilAn – Let us see who did not know him. Even brahmA, who was born in the fragrant lotus which shot off from emperumAn’s navel and made that itself as his dwelling place, who has the greatness of having been taught all the vEdhas (sacred texts) by emperumAn himself, has not seen the divine feet of emperumAn despite being so close to him.

kadikkamalaththuL irundhum kANgilAn – are they so difficult to see? Yes, just as one cannot estimate the depth of an ocean by building a house near the shore and staying there for a very long time.  At the most, one can know that it is not possible to know. In SrI rAmAyaNam yudhdha kANdam 120-3, it is said of brahmA “brahmA brahmavidhAm vara:” (brahmA is the greatest among those who know brahmam (supreme entity)). Thus, if the most knowledgeable brahmA himself does not know emperumAn, is it possible for others to know? AzhwAr says that when vEdham itself says that unless emperumAn comes and shows himself up, it is not possible for anyone to know him.

Let us take up the 57th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.7 – nORRa nOnbilEn

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Full series >> Fifth Centum

<< Previous decad

Audio

nammAzhwAr in SrI SatakOpam (divine pAdhukA (sandals) of emperumAn), vAnamAmalai [There is no separate divine deity for nammAzhwAr in this dhivyadhESam]

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai‘s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the seventh decad – As AzhwAr‘s anukAram (enactment of emperumAn) did not lead to attaining the goal for him, his grief only increased, and as a result of the enactment which was due to deep emotions, AzhwAr became awakened and relaxed a little bit; at this stage, AzhwAr starts doubting “emperumAn who is the only means to attain him, did not appear in front of me, since he considered my enactment as upAsana (bhakthi yOgam) and is delaying his arrival thinking ‘let me visit AzhwAr when his bhakthi matures'” and firmly vows “If I desire to attain him highlighting my Akinchanyam (lack of anything worthy), he will accept me”; he then highlights the following aspects of emperumAn:

  1. his nature of uniting with his devotees which is desired by even those who have nothing worthy in them
  2. His ability to remove the unfavourable aspects
  3. His distinguished forms which reveal his great supremacy
  4. His nature of well protecting his devotees
  5. His nature of destroying the enemies of his devotees
  6. His radiance which is acquired by favouring his devotees
  7. His being the cause of sustenance for everything
  8. that the enemies of his devotees are fully at his disposal
  9. his special radiance which is acquired by eliminating the enemies of his devotees
  10. His revealing of the means (his divine feet) which eliminates the enemies

Meditating upon these aspects AzhwAr humbly presents to vAnamAmalaip perumAL (thOthAdhrinAthan) who is seated in close proximity in SrIvaramangA dhivya dhESam, the hope he acquired to lament “How will I show my gratitude and do something in return to you, who is with such qualities, who presented your divine feet as the means [to attain you] for me who is lacking in other upAyams [various other means/paths] and is in grief?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, AzhwAr tried to sustain himself by enacting emperumAn. He then thought “He has not arrived even when I am in such state that I have to sustain myself by enacting him. What is the reason for this? What is the reason for sarvESvaran who comes and protects those who have even slightest desire towards him, to be relaxed towards me?”; he further thought “It must be like this; due to my nature, I have great liking for emperumAn without whom I cannot survive; instead of knowing that to be my ‘svarUpam‘ (true nature), he must have considered that as ‘upAyam‘ (means to attain him)”; thinking this way, AzhwAr announces to emperumAn that he has nothing in his hands and surrenders at his divine feet.

When SrI rAma was mercifully seated on the seashore along with [sugrIva] mahArAja, sugrIva’s assistants, and his own younger brother lakshmaNa as said in SrI rAmAyaNam yudhdha kANdam 18.7 “lakshmaNam puNya lakshaNam” (lakhsmaNa who has virtue as his identity), SrI vibhIshaNAzhwAn arrived there highlighting his own defects as said in SrI rAmAyaNam yudhdha kANdam 17.10 “rAvaNO nAma dhurvruththa:” (I am the brother of rAvaNa, who is known for his evil deeds) and surrendered at the divine feet of SrI rAma; AzhwAr too is doing the same thing here; AzhwAr falls like an uprooted tree at the divine feet of vAnamAmalai emperumAn in SrIvaramangala nagar (vAnamAmalai dhivyadhESam) where emperumAn is seated on thiruvananthAzhwAn along with his pirAttis (divine consorts) and is happily relaxing along with his eternal servitors, unlike in the seashore where he was alone. How is AzhwAr insisting emperumAn to accept him? emperumAn is seeking for those who seek refuge in him, and AzhwAr has the desire to have someone who gives refuge; hence what more is needed?

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 55 – avan thamar

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avathArikai

AzhwAr asks in this pAsuram as to who can look at emperumAn‘s followers, with anger in their eyes, when he is there to look for the enemies of his followers to destroy them. He says that yama’s (deity for dharma, righteousness) messengers cannot judge whether emperumAn’s followers have carried out any sins.

Let us go through the pAsuram and its meanings:

avan thamar evvinaiyar Agilum engOn
avan thamarE enRu ozhivadhallAl naman thamarAl
ArAyappattum aRiyAr kaNdIr aravaNai mEl
pErAyaRku AtpattAr pEr

Word by Word Meanings

aAvan thamar – the followers of that paramapurushan (supreme soul or emperumAn)
evvinaiyar Agilum – irrespective of their deeds
“em kOn avan thamarE” enRu – praising them by saying “aren’t they the followers of my swAmy (lord) sarvESvaran (supreme being)”
ozhivadhallAl – other than leaving that place
aravaNai mEl pEr AyaRku AtpattAr pEr – those who have the names of the followers of emperumAn, who came out of the mattress of AdhiSEshan in order to protect his followers, as a cowherd
naman thamarAl – by the messengers of yama
ArAyappattu aRiyAr kaNdIr – you would see that they are not questioned [by the messengers of yama].

vyAkyAnam

avan thamar evvinaiyar Agilum – In the words of the messengers of yama, “What does it matter as to what sins are committed by the followers of emperumAn? When those who are designed to question the sins of everybody cannot question the followers of emperumAn, can anyone else question them?” If one were to ask whether one cannot look for virtues or faults in the followers of emperumAn, the response will be that those who are his followers, even if they carry out certain deeds which are forbidden by SAsthras (sacred texts) no one can question them.

engOn avan thamarE enRu ozhivadhallAl – Other than saying that these persons are the followers of emperumAn, nothing else can be done. In SrI vishNu purANam 3-7-15 yama says “prabhavathi samyamanE mamApi vishNu:” (vishNu is capable of appointing me too). In the same SlOkam he further says “parihara madhusUdhana prapannAn prabhuraham anya nruNAm na vaishNavAnAm” (Leave aside those who have surrendered to madhusUdhanan (emperumAn). I am the Lord of others, but not of vaishNavas). He further says in SrI vishNu purANam 3-7-33 “kamalanayana! vAsudhEva! vishNO! dharaNidhara! SankachakrapANE! bhavaSaraSamithIrayanthi yE vai thyaja bhata dhUratharENa thAnapApAn ” (yama tells his messengers, “whoever says ‘Oh one with the lotus eyes! Oh vAsudhEva! Oh vishNu! Oh one who supports earth! Oh one who never lets down his followers! Oh one who holds the conch and disc! You are my saviour’, leave that person, who has not committed any sin, and go far away from him”)

naman thamarAl ArAyappattu aRiyAr kaNdIr – these people [who are followers of emperumAn] have not been questioned by even those who have been appointed to look into the sins of others and who are close to yama. Who are such people who cannot be questioned? Are they those who are followers of emperumAn? No, they are those who have as their names, the names of emperumAn’s followers. If a person, who is not emperumAn’s follower, has the name of his follower, his name will not be read out in yama’s court [among the names of those who have committed sins].

aravaNai mEl pErAyaRku AtpattAr pEr – these people (followers of emperumAn) can be searched only on the day when emperumAn’s bed is searched! [meaning that they can never be searched]. Just as periyAzhwAr says in periyAzhwAr thirumozhi 4-9-2 “thAmaraiyALAgilum sidhaguraikkumEl en adiyAr adhu seyyAr seydhArEl nanRu seydhAr enbar” even if SrI mahAlakshmi complains about followers to emperumAn, he will deny that. When such is the case, can the messengers of yama question them! Again, periyAzhwAr in his periyAzhwAr thirumozhi 4-6-1 says “nAraNan tham annai naragam pugAL” – if a newly born infant has been named after nArAyaNan, the mother of that infant becomes the mother of nArAyaNa himself. Will such a mother be ever go to narakam (hell)!

Let us move on to the 56th pAsuram.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.6.11 – kUndhal malar mangaikkum

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Full series >> Fifth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end pAsuram, AzhwAr says “Those who are well versed in this decad, will serve SrIvaishNavas”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains being honoured by the whole world and being specifically born to serve bhAgavathas, as the result of those who learn this decad.

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

kUndhal malar mangaikkum maN madandhaikkum kula Ayar kozhundhukkum kELvan thannai
vAyndha vazhudhi vaLa nAdan mannu kurugUrch chatakOpan kuRREval seydhu
Ayndha thamizh mAlai AyiraththuL ivaiyum oru paththum vallAr ulagil
Endhu perum selvaththarAyth thirumAl adiyArgaLaip pUsikka nORRArgaLE

Listen

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

kUndhal – having distinguished hair (as said in thiruvAimozhi 10.10.2 “vAsam sey pUm kuzhalAL“)
malar – being infinitely enjoyable due to having been born in the lotus flower
mangaikkum – for lakshmi (who is ever youthful)
maN madandhaikkum – for SrI bhUmip pirAtti (who is as distinguished in her beauty etc as SrI mahAlakshmi)
kulam – having high family heritage
Ayar – for cowherd clan
kozhundhukkum – for nappinnaip pirAtti (who is like a crown jewel)
kELvan thannai – towards sarvESvaran who is very dear
vAyndha – due to overwhelming emotions, having attained the mood of bhagavAn
vazhudhi vaLa nAdan – leader of vazhudhi vaLa nAdu (region covering AzhwArthirunagari)
mannu – firmly placed
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
kuRREval – as confidential service
seydhu – performed
Ayndha – spoken after analysis
thamizh mAlai – garland in thamizh
AyiraththuL – among the thousand pAsurams
ivaiyum oru paththum – this distinguished decad which is hailed as “what a decad is this!”
vallAr – those who can meditate upon (with the same emotions)
ulagil – in this world
Endhu – to be held high
perum selvaththarAy – having the great wealth of SrIvaishNavaSrI
thirumAl – for sarvESvaran who is Sriya:pathi (lord of SrI mahAlakshmi)
adiyArgaLai – bhAgavathas who are servitors
pUsikka – to worship
nORRArgaL – fortunate to do.

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

nammAzhwAr, the leader of AzhwArthirunagari which is part of vazhudhi vaLa nAdu (a region covering AzhwArthirunagari), due to overwhelming emotions, having attained the mood of bhagavAn, spoke after analysis, this distinguished decad.  This is hailed as “what a decad is this!” among the thousand pAsurams , which is on sarvESvaran who is very dear to lakshmi who is infinitely enjoyable having been born in lotus flower and who is having distinguished hair, to SrI bhUmip pirAtti and to nappinnai pirAtti who is the crown jewel of the cowherd clan which has high family heritage. Those who can meditate upon this decad, will be held high in this world, having the great wealth of SrIvaishNavaSrI and be fortunate to worship bhAgavathas who are servitors of sarvESvaran who is Sriya:pathi.

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

  • kUndhal malar mangaikkum … – periya pirAttiyAr who is the reason for sarvESvaran‘s wealth. periya pirAttiyAr who is the wealth of sarvESvaran as said in SrIvishNu purANam 1.8.17 “one who is the wealth of vishNu”. SrI bhUmip pirAtti who is the land on which such wealth grows [since she is considered as mother earth, here she is celebrated in this manner]. nappinnaip pirAtti (SrI nILA dhEvi) who is the resulting enjoyment of such wealth. “SriyA sArdham jagath pathi:” (bhagavAn, the lord of the universe, is graciously seated in SrIvaikuNtam along with lakshmI [includes bhUmi dhEvi and nILA dhEvi]).
  • kELvan thannai – bhagavAn who is the lord of these divine consorts. From this, we can understand that AzhwAr is not just enacting a particular avathAram (incarnation) of emperumAn, but is enacting the complete lord of ubhaya vibhUthi (spiritual and material realm).
  • vAyndha – vAykkai – attaining. Implying about attainment of this aspect of enacting emperumAn.
  • kuRREval seydhu – Recital of these pAsurams are the confidential service of AzhwAr at the divine feet of emperumAn. Service rendered in the form of speech. How can this enacting be considered as a service? If the lord who accepts it, considers it as service, what is inappropriate in considering so? His pleasure is the goal of our service. emperumAn will feel greatly joyful thinking “In this samsAram (material realm), there is some one who enacts my pastimes and sustains himself during separation from me”, and hence that will be considered as service to him.
  • Ayndha thamizh mAlai … – Those who can practice this decad among the thousand pAsurams in the form of a garland, which were spoken after analysis.
  • ulagil Endhu perum selvaththarAy – Having SrIvaishNavaSrI (wealth of kainkaryam) and be celebrated in this world itself by the people of this world. Alternative explanation – like a pot which keeps rising up from the well while fetching water, having infinite wealth in this world as said in perumAL thirumozhi 5.9 “ninnaiyEthAn vENdi nIL selvam thAn vENdAdhAn thannaiyE thAn vENdum selvam” (the wealth which willingly reaches the one who desires no other wealth than emperumAn).
  • thirumAl adiyArgaLaip pUsikka nORRArgaLE – They will get to worship [serve] the divine children of SrImahAlakshmi and SrIman nArAyaNan.  Worshipping the devotees of Sriya:pathi means – just as AzhwAr became dear to SrIvaishNavas by his enacting of emperumAn, those who learn this decad will also engage in activities that please SrIvaishNavas. That is – reciting these pAsurams. AzhwAr himself said in thiruvAimozhi 9.4.9 “thoNdarkkamudhuNNach chol mAlaigaL sonnEn” (I recited these garlands of words, to have the devotees drink them as nectar).

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 54 – aravam adal vEzham

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avathArikai

AzhwAr says in this pAsuram that emperumAn, leaving the comfort of the mattress that AdhiSEshan provides (as part of all the services that he willingly carries out to emperumAn), comes down to the materialistic realm and protects it. His nature is such that in order to make the people of this realm also to be his servitors and get them to carry out services like AdhiSEshan does, he sets aside his greatness and comes to lower levels.

As per thamizh grammar, this poem falls under the category of niral nirai aNi in which each of the terms in the first part of the poem corresponds to each of the terms in the second part in the same order that the terms appear.

Let us go through the pAsuram and its meanings:

aravam adal vEzham An kurundham puL vAy
kuravai kuda mulai maRkunRam karavinRi
vittiRuththu mEyththosiththu kIndu kOththAdi uNdu
atteduththa sem kaN avan

Word by Word Meanings

sem kaN avan – emperumAn with reddish lotus like eyes
karavu inRi – without hiding
aravam vittu – driving away the snake kALiyan [from the river yamunA]
adal vEzham iRuththu – breaking the tusk of the warring elephant kuvalayApIdam
An mEyththu – grazing cows
kurundham osiththu – uprooting the tree kurundham (a flower bearing tree) in which a demon had entered
puL vAy kIndu – tearing the beak of a crane in which a demon had entered
kuravai kOththu – carrying out rAsakrIdai with cowherd girls [rAsakrIdai is a game in which two persons grip their hands in a crossed way, together, and go in a circular motion, with their planted feet acting together as the centre]
kudam Adi – dancing with pots
mulai uNdu – suckling (pUthanA’s) milk (along with her life)
mal attu – killing wrestlers (chANura and mushtika)
kunRam eduththa – lifting (gOvardhana) hill

(how wonderful were his activities!)

vyAkyAnam

aravu …..emperumAn who has eyes similar to reddish lotus, engaged in many activities when he took his incarnation as krishNa.  AzhwAr describes some of those activities in this pAsuram. In the first two lines of the pAsuram are the subjects aravam, adal vEzham, An, kurundham, puL vAy, kuravai, kudam, mulai, mal and kunRam and in the last two lines are the activities associated with these subjects in the same order – vittu, iRuththu, mEyththu, osiththu,kINdu, kOththu, Adi, uNdu, attu and eduththa. The pairs will thus be

aravam vittu – driving away the snake kALiyan and not killing him as requested for, by his wives

adal vEzham iRuththu – when kamsan set his royal elephant kuvalayApIdam on krishNa to kill him, krishNa broke off its tusks and killed it

An mEyththu – though he is emperumAn, he did not consider his greatness but came down as a cowherd boy and took the cattle for grazing.

kurundham osiththu – when a demon entered a tree kurundham in order to kill krishNa, krishNa uprooted the tree, killing the demon.

puL vAy kINdu – kamsan asked his friend bakAsuran, a demon, to take the form of a bird [crane] to kill krishNa. But, krishNa, knowing the disguise of the demon, killed the bird by tearing its beak.

kuravai kOththu – he engaged in dancing with the cowherd girls in a type of dance called rAsakrIdai (explained above)

kudam Adi – dancing with pots [in the middle of the road]

mulai uNdu – kamsan first set off pUthana, his friend, to kill infant krishNa. She took the form of yaSOdhA, krishNa’s mother and offered her poisoned milk to him, and he drank both her milk and her life, thus killing her.

mal attu – kamsan, after kuvalayApIdam was killed, set off his champion wrestlers against krishNa. But both chANura and mushtika, the wrestlers, were killed by krishNa in the wrestling match.

kunRam eduththu – indhra, the deity of celestial persons, was denied food by the people of gOkulam. In anger, he rained hailstorm on gOkulam. krishNa lifted gOvardhanam, a hill around gOkulam and saved the herds-people.

karavinRi vittuemperumAn did not hide anything  while engaging in the above mentioned acts. There are two meanings given for karavinRi – allowing someone to escape without killing him, and acting honestly without anything deceitful.

emperumAn takes all these efforts after leaving the comfortable mattress of thiruvanthAzhwAn (AdhiSEshan) and his services. In irandAm thiruvandhAdhi 15, bhUthaththAzhwAr says “nAgaththaith thaN paLLi koLvAn thanakku” (emerpumAn has AdhiSEshan as his comfortable bed).

Let us take the 55th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.6.10 – kOlam koL

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Full series >> Fifth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki‘s mother says “My daughter said that all entities such as svargam (heaven) etc are all at her disposal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter said that all results such as svargam (heaven), naraka (hell) etc are at her disposal”.

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

kOlam koL suvarggamum yAnE ennum kOlam il naragamum yAnE ennum
kOlam thigazh mOkkamum yAnE ennum kOlam koL uyirgaLum yAnE ennum
kOlam koL thani mudhal yAnE ennum kOlam koL mugil vaNNan ERak kolO?
kOlam koL ulagaththIrkken sollugEn? kOlam thigazh kOdhai en kUndhalukkE

Listen

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

kOlam – enjoyability (in being attractive)
koL – having
suvarggamum – svargam (heaven)
yAnE – at my disposal
ennum – she said;
kOlam – having special features
il – not
naragamum – narakam (hell, which has great sorrow)
yAnE – at my disposal
ennum – she said;
kOlam – due to distinguished form (of unlimited bliss)
thigazh – shining
mOkkamum – mOksham [paramapadham, the spiritual realm]
yAnE – at my disposal
ennum – she said;
kOlam – these results
koL – putting efforts to attain
uyirgaLum – creatures
yAnE – at my disposal
ennum – she said;
kOlam – controlling all of these through his mind
koL – having
thani – not expecting help from anyone else
mudhal – the supreme causal entity
yAnE – I am
ennum – she said;
kOlam – fresh form, shining lightning and multi-coloured rainbow
koL – having
mugil – cloud like
vaNNan – one who is having a form
ERak kolO – is this how he entered her?
kOlam koL – being fixed on “we will not leave until we hear”
ulagaththIrkku – for you all
kOlam – beauty
thigazh – shining
kOdhai – having garland
en kUndhalukku – for my daughter who is having locks of hair
en – in what manner it was
sollugEn – how can I say?

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

My daughter said “enjoyable svargam is at my disposal”; she said “narakam which is not having special features is at my disposal”; she said “mOksham which is shining due to its distinguished form is at my disposal”; she said “all creatures which are putting efforts to attain these aforementioned results are at my disposal”; she said “I am the supreme causal entity who does not expect any help from anyone to control all of these through my mind”; Is this how emperumAn who is having form resembling a cloud which is having a fresh form, shining lightning and multi-coloured rainbow, entered her? How can I say to you all who are being fixed on “we will not leave until we hear”, the manner it [this experience] was for my daughter who is having beautiful shining locks of hair with garland?

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

  • kOlam koL … – svarga which is an abode of pleasure. Since it is impermanent [as being part of the material realm], the pleasure factor explained here is based on the superficial attractive nature of it. nanjIyar mercifully explained “See, though svargam is similar to narakam, the entrance will be nicely decorated”.
  • kOlam il … – She is saying narakam which does not have anything which makes us believe that it is joyful unlike svargam which misleads us to make us believe about [fake] joy [i.e., narakam has pure sorrow without even a trace of joy], is at her disposal.
  • mOkkamum … – She said “mOksham [paramapadham], from where there is no return, is also at my disposal”. She said “all of these aspects starting with srushti (creation) as said in the 1st pAsuram “kadal gyAlam seydhEn” upto mOksham (liberation), are all my own actions”.
  • kOlam koL uyirgaLum … – Like those who arrange stage-plays, assuming the forms of dhEva (celestial being), manushya (human); the jIvAthmAs who assume these variegated forms [they are all at my disposal]; alternative explanation – jIvAthmAs who are identified by their gyAnam (knowledge) and Anandham (bliss).
  • kOlam koL thani mudhal … – Identifying the mUla prakruthi (primordial matter) which is the cause for everything mentioned here, or identifying the sankalpa rUpa gyAnam (knowledge in the form of his will) [of bhagavAn]. That is, sarvESvaran who is filled with all auspicious qualities, and having prakruthi which is the cause for variegated effects and sankalpa rUpa gyAnam, as his prakAram (attributes, forms).
  • kOlam koL mugil vaNNan … – When citing the cloud as an example for emperumAn‘s divine form, the cloud should first be decorated [to try and match his beauty]. Cloud can be compared to his divine form only when it shining with lightning, roaring with thunder and is having a rainbow.
  • kOlam koL ulagaththIrkku … – For you all, who are fixated in hearing about my daughter. Alternative explanation – you all [materialistic people] who have groomed your hair and nails, and have your bodies decorated. What can I say to you all?
  • kOlam … – The emotions which occurred in my daughter who is having beautiful hair and garland. What can I say about my daughter who torments those who saw her beautiful hair and garland, herself being tormented here?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 53 – senRAl kudaiyAm

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avathArikai

In this pAsuram AzhwAr describes the state of nithyasUris (permanent dwellers of SrIvaikuNtam) who carry out service to emperumAn as their svabhAvam (nature), unlike dhEvas (celestial people) who come to emperumAn for seeking solution to their problems and leave. In the earlier pAsuram, AzhwAr spoke about the dhEvas who carry out service to emperumAn in order to get some benefits from him. In this pAsuram he speaks about nithyasUris who transform themselves in order to serve emperumAn.

Let us enjoy the pAsuram and its meanings:

senRAl kudaiyAm irundhAl singAsanamAm
ninRAl maravadiyAm nIL kadaluL enRum
puNaiyAm maNiviLakkAm pUm pattAm pulgum
aNaiyAm thirumARku aravu

Word by Word Meanings

thirumARku – for emperumAn who is with pirAtti (SrI mahAlakshmi)
aravu – thiruvananthAzhwAn (Adhi SEshan)
senRAl kudaiyAm – is an umbrella when (emperumAn) goes out
irundhAl singAsanamAm – (he) is the throne when he sits
ninRAl – when emperumAn stands
maravadiyAm – (he) is the divine sandals
nIL kadaluL – in the expansive ocean
enRum – whenever emperumAn reclines
puNaiyAm – (he) is the float
maNi viLakkAm – (he) is the auspicious lamp
pUm pattam – (he) is the beautiful divine dress
pulgum aNaiyAm – (he) is the pillow that emperumAn embraces

vyAkyAnam

senRAl kudaiyAm – thiruvananthAzhwAn assumes various forms appropriate to emperumAn’s needs to carry out service. When emperumAn goes out on foot, he will be his umbrella. AdhiSEshan cannot tell emperumAn “I want to be an umbrella. Come and stand under me” as it will be contrary to servitorship. Hence when emperumAn leaves for some place, he becomes his umbrella. The opinion here is that services rendered to emperumAn would be as per emperumAn’s wishes and not as per the servitor’s.

irundhAL singAsanamAm – when emperumAn desires to sit, AdhiSEshan will be his throne.

ninRal maravadiyAm – when emperumAn desires to stand, AdhiSEshan will be his sandals.

ninRalafter emperumAn stands, AdhiSEshan will be his sandals.

nIL kadaluL enRum puNaiyAm – in the expansive ocean, when emperumAn wants to rest awhile, he will be the soft mattress. puNai would also mean a float (the meaning then will be that he will be a float in thiruppARkadal (milky ocean) for emperumAn)

maNi viLakkAm – AdhiSEshan will be an auspicious lamp. There is a variant in the phrase, with aNi viLakkAm also used. In this case the meaning will change to beautiful lamp. If emperumAn wants to see objects, AdhiSEshan will become auspicious lamp.

pUm pattAm – if emperumAn desires in his divine mind to wear a beautiful dress, AdhiSEshan will be his dress. He will become his yellow silky dress which indicates that emperumAn is the supreme entity.

pulgum aNaiyAm – when emperumAn desires to recline,  he will become the pillow. If there is any (feigned) discord between emperumAn and pirAtti, AdhiSEshan will become the pillow for emperumAn to embrace and forget the discord. Alternatively, it can be construed that emperumAn will embrace AdhiSEshan (as a pillow) due to which discord will arise between emperumAn and pirAtti.

thirumARku – AdhiSEshan carries out service to both emperumAn and pirAtti. Just as lakshmaNa carried out service to rAma when he was joined by sIthA, AdhiSEshan also carries out service to emperumAn when he is conjoined with pirAtti. Just as golden bar can be converted into ornaments as we desire, AdhiSEshan also transforms into umbrella, throne, sandals, float, lamp, divine dress, pillow etc while carrying out service to emperumAn [and pirAtti]. emperumAn and pirAtti need not feel shy due to the presence of AdhiSEshan when they are engaged in playing with each other and he remains as their mattress. Just as dwarfs and humpbacks go around the private quarters of royalties when the King and Queen are experiencing pleasurable moments without disturbing them, AdhiSEshan also remains without intruding.

What has been mentioned for AdhiSEshan is applicable to other nithyasUris too.

We shall consider the 54th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.6.9 – kodiya vinai

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Full series >> Fifth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki‘s mother says “My daughter speaks bhagavAn‘s words starting with his not being affected by any karma, as her own words”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter said that all cruel karmas are at my disposal”.

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

kodiya vinai yAdhum ilanE ennum kodiya vinai AvEnum yAnE ennum
kodiya vinai seyvEnum yAnE ennum kodiya vinai thIrppEnum yAnE ennum
kodiyAn ilangai seRREnE ennum kodiya puL udaiyavan ERak kolO?
kodiya ulagaththIrkkivai en sollugEn? kodiyEn kodi en magaL kOlangaLE

Listen

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

kodiya – having cruelty (to torture the badhdha chEthanas (bound souls) who are bound by their karma)
vinai – karma (action – virtue/vice)
yAdhum – any
ilan – I don’t have
ennum – she said;

(since those cruel karmas are nothing but my anger)
kodiya vinai – that
AvEnum – one who becomes
yAnE – I am
ennum – she said;

(those unfavourable persons)
kodiya vinai – engaging them in those karmas
seyvEnum – make them perform
yAnE – I am
ennum – she said;
kodiya vinai – that karma
thIrppEnum – one who removes for the devotees
yAnE – I am
ennum – she said;
kodiyAn – the cruel person, rAvaNa – his
ilangai – lankA
seRREn – I destroyed
ennum – she said;
kodiya – cruel like death (for the enemies of devotees)
puL – periya thiruvadi (garudAzhwAr)
udaiyavan – one who has as vehicle
ERak kolO – is this how he entered her?
kodiya – having cruelty (of very much forcing instead of remaining “this cannot be understood by us”)
ulagaththIrkku – people of this world
kodiyEn – experiencing cruelty (of the sins which made me witness my disturbed daughter)
en – my
kodi – creeper like very slim girl
magaL – daughter’s
kOlangaL – attractive pastimes
ivai – these
en – what
sollugEn – shall I say?

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

My daughter said “I don’t have any cruel karma [which affects me]”; she said “I am the one who becomes those cruel karmas”; she said “I engage them in those karmas and make them perform the same”; she said “I am the one who removes that karma from the devotees”; she said “I destroyed lankA of cruel rAvaNa”; is this how emperumAn who has death-like cruel garudAzhwAr as his vehicle, entered her?”; Oh people of this cruel world! What shall I who am experiencing cruelty, say about the attractive pastimes of my creeper-like very slim daughter?

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

  • kodiya vinai yAdhum ilanE ennum – My daughter said – I do not have karmas which mercilessly torture bound souls. She is reciting the same which is explained as bhagavAn‘s nature in rig vEdham “anaSnannanyO abhiSAkaSIthi” (paramAthmA who is different from jIvAthmA is shining radiantly due to not experiencing the results of actions) and in SrI bhagavath gIthA 4.14na mAm karmANi limpanthi” (I am neither affected by the results of karma nor I am attached to them). Whatever is explained in thiruvAimozhi 7.5.2 “nAttil piRandhu padAdhan pattu” (being born in this material realm and going through sufferings), is based on his voluntary pursuit.
  • AvEnum … – She said – Not that I am unaffected by these, am I separate from them [sinful acts]? Those sins are nothing but my anger/displeasure.
  • seyvEnum … – She said – I am the one who creates these sins in those who are inimical towards devotees. seygai indicates his engaging the enemies of his devotees into sinful acts [to facilitate their downfall]. SrI bhagavath gIthA 16.19 “thAnaham dhvishtha: krUrAn” (I push those evil persons into demoniac births).
  • thIrppEnum – She said – I am the one who declares as in SrI bhagavath gIthA 18.66 “sarvapApEbhyO mOkshayishyAmi” (I will relieve you from all sins), to have them not affect those who are surrendered to me.
  • kodiyAn ilangai seRREnE ennum – nanjIyar mercifully explained the usage of the word “kodiyAn” (the cruel person) as done by the divine mother of parAnguSa nAyaki, since emperumAn himself did not consider him as a worthy enemy [so he did not describe him as cruel]; since parAnguSa nAyaki is possessed by him, she too would not say like that. periya thirumozhi 5.7.7 “surikuzhal kanivAyth thiruvinaip piriththa kodumaiyil kaduvisai arakkan” (the evil minded demon who separated pirAtti who has beautiful hairs and reddish lips).
  • kodiya puL … – Did sarvESvaran who has periya thiruvadi (garudAzhwAr) who is like death personified for the enemies of emperumAn’s devotees, enter her?
    • kodiya ulagaththIrkku … – Two explanations – 1) the people of this world who have gathered around to hear [about her daughter]; 2) those who are self-centered in asking her to explain without understanding whether the situation can be explained or not.  What shall I tell you?
  • kodiyEn … – I who have committed sins to hear words said by my daughter who is imitating emperumAn. [kOlangaLE] the actions of my daughter; the efforts of my daughter.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 52 – eNmar padhinoruvar

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

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avathArikai

When asked, “Is it not possible to live without reciting his divine names?”, AzhwAr says that those who are egotistical and who occupy high posts, exhibit their authority only because they are devoted to him.

Let us see the pAsuram and its meanings:

eNmar padhinoruvar IraRuvar Oriruvar
vaNNa malar Endhi vaigalum naNNi
oru mAlaiyAl paravi OvAdhu eppOdhum
thirumAlaik kai thozhuvar senRu

Word by Word Meanings

eNmar – the eight vasus
padhinoruvar – the 11 rudhras
Ir aRuvar – the 12 Adhithyas
Or iruvar – the twin aSvinI dhEvas
vaNNam malar Endhi – holding flowers with multiple colours
vaigalum naNNi – approaching [emperumAn] everyday
oru mAlaiyAl – with the incomparable garland of words, purusha sUktham
OvAdhu eppOdhum – always, without any break
paravi – worship
thirumAlai – the consort of SrI mahAlakshmi
senRu kai thozhuvar – will approach and worship

vyAkyAnam

eNmar padhinoruvar IraRuvar Oriruvar – the eight vasus, eleven rudhras, twelve Adhithyas and the twin aSvinI dhEvas

vaNNa malar Endhi – holding multi coloured flowers [appropriate to emperumAn’s divine form]

vaigalum naNNi – approaching him all the time

oru mAlaiyAl paravi – with the great composition purusha sUktham they will worship him, even without following the ordained way of recitation

OvAdhu eppOdhum – all the time, without any break

thirumAlaik kai thozhuvar senRu – they approach SrI mahAlakshmi’s consort and worship.

thirumAl – pirAtti (mahAlakshmi) is there to grant the boons sought by each one of them. The dhEvas, who sit egotistically waiting for people to come to their doorsteps to seek alms, rid themselves of their ego and go to emperumAn on their own. Is there a necessity for the dhEvas to attain him? brahmA sUthram 1-3-25 says “thadhuparyapi bhAdharAyaNassambhavAth” (bhAdharAyaNar (a great sage) says that brahmOpAsanam (devotion to emperumAn) is apt for even dhEvas, who are superior to human beings). Thus, since it is ordained in vEdham, in  order to get mOksham (liberation from materialistic realm and reaching SrIvaikuNtam) at some point of time in future, dhEvas also approach emperumAn who is at the centre of the galaxy and worship him.

We shall take up the 53rd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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