Daily Archives: September 8, 2017

thiruvAimozhi – 5.9.6 – kANbadhu

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki says “When will I see the very attractive divine feet of SrI vAmana who is mercifully standing in thiruvallavAzh?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kAnbadhengyAnRukolO? vinaiyEn kani vAy madavIr!
pAN kural vaNdinodu pasum thenRalum Agi engum
sEN sinai Ongu marach chezhum kAnal thiruvallavAzh
mAN kuRaL kOlap pirAn malarth thAmaraip pAdhangaLE

Listen

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

pAN – in the form of song
kural – having rhythmic sound from the throat
vaNdinodu – with the beetles
pasum thenRalum – fresh southerly breeze
Agi – be
engum – in all places
sEN – tall
sinai – having branches
Ongu – rising
maram – having trees
sezhu – attractive
kAnal – having seaside gardens
thiruvallavAzh – in thiruvallavAzh
mAN – celibacy (which highlights his seeking aspect)
kuRaL – and having dwarfness
kOlam – having attractive form
pirAn – great benefactor’s
malar – blossomed
thAmarai – enjoyable like lotus
pAdhangaL – divine feet
kani – ripened like a fruit
vAy – having bright face with beautiful lips
madavIr – Oh friends who are obedient towards me!
vinaiyEn – having sin (to not interact with emperumAn as much as I desired)
kANbadhu – seeing him
engyAnRu kolO – when will the day be?

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

thiruvallavAzh is having attractive seaside gardens which are having rising trees with tall branches and is having the rhythmic sound of beetles in the form of song and fresh southerly breeze filled everywhere. Oh friends who are obedient towards me and are having bright face with beautiful lips which are ripened like a fruit! When will the day, I who am having sin, will see the enjoyable lotus like divine feet of the great benefactor  who is practising celibacy, having dwarflike and attractive form?

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

  • kANbadhu engyAnRu kolO vinaiyEn – Let my faculties be, when will my hunger be gone.
  • vinaiyEn – I have committed a sin which is distinct from everyone else’s in the world. emperumAn who is seen by even those who have committed the sin for not seeing him, is not seen by me who is having the qualification – I have committed such [overwhelming] sin. He is “mAN kuRaL kOlap pirAn” (celibate, dwarflike beautiful lord) [that is, even being an asura, mahAbali saw him and even being a devotee I am not seeing him].
  • kANbadhu engyAnRu kolO vinaiyEn – Previously you were all in a hurry to show him to me, but today I am sinned to say “when will I see him”.
  • kanivAy madavIr – When will I see you like before [that is, with reddish lips]? Her friends are  as said in SrI bhagavath gIthA 7.17priyOhi gyAninOthyartham” (gyAni is most dear to me), to her. When she is as described in nAchchiyAr thirumozhi 1.8 “mAsudai udambodu thalai ulaRi vAyppuRam veLuththu” (having dust covered body, with dry hair and pale mouth/lips), they would not decorate themselves well. She is praying to have them appear [hale and healthy] as previously [when she was with emperumAn].
  • pAN kural vaNdinodu – Their sound is never discarded due to being out of tune, and everywhere we hear their singing. That is, they are born with this melodious tune instead of learning to speak first and adding music later. Instead of saying “sweet song like honey”, if the song itself is an embodiment of honey, that will be very sweet. pAN kural – the voice is in the form of music.
  • pasum thenRalum Agi engum – Unpolluted breeze. Instead of touching many [unwanted] regions, arriving directly here.
  • pasum thenRal – Also explained as fresh [young] breeze.
  • sEN sinai … – Having the gardens looking beautiful due to the branches of the trees having grown sideways and trees themselves standing tall.
  • sezhum kAnal – Attractive garden. kAnal means seaside garden or seaside land.  sEn –  being tall; sinai – branch. Growth for the branches in sideways and for the tree, upwards.
  • mAN kuRaL kOlap pirAn – When will I see the most enjoyable divine feet of the emperumAn who is standing in thiruvallavAzh? He is standing there as vAmana who begged to get his own belongings, making his greatly valuable form appear in a dwarf form, and letting his devotees enjoy his saulabhyam (simplicity) and beauty.
  • malarth thAmaraip pAdhangaL – The divine feet which are most enjoyable like freshly blossomed lotus flowers. He himself created the taste for AzhwAr at first, and at his divine feet. The enjoyability of his divine feet is such that it will make one recite “adigaL, adigaL” constantly.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 90 – varaththAL vali ninaindhu

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

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avathArikai

In the previous pAsuram, AzhwAr pointed out to entities which are like emperumAn and how he sustained himself. In this pAsuram, he mentions about how emperumAn removed the enemy of his devotee prahlAdha through his physical form and how he gave himself to prahlAdha. AzhwAr mentions about emperumAn’s qualities of removing the enemies of his followers and showering affection on his followers.

Let us go through the pAsuram and its meanings:

varaththAl vali ninaindhu mAdhava nin pAdham
siraththAl vaNangAnAm enRE uraththinAl
IrariyAy nEr valiyOnAna iraNiyanai
Or ariyAl nI idandhadhu Un

Word by Word Meanings

Ir ari Ay – being the enemy appropriate to be cut
nEr valiyOn Ana – having the strength to fight in direct combat
iraNiyanai – hiraNya kashyap’s
Un – body
Or ari Ay – unique form of narasimha (face of lion and body of human)
uraththinAl – through (your) strength
nI idandhadhu – you tore
varaththAl – through boons (granted by brahmA and other celestial entities)
vali ninaindhu – thinking of (his) huge strength
siraththAl – through his head
nin pAdham – your divine feet
vaNangAnAm enRE – was it because he did not worship? (no; it was because emperumAn could not tolerate the faults [committed by hiraNya kashyap] towards his follower prahlAdha)

vyAkyAnam

varaththAl vali ninaindhu – iraNiyan (hiraNya kashyap) thought a great deal about the boons that he had obtained from various deities, who were given that power [to grant boons] by emperumAn. He had thought a mountain out of a mole hill. With the boons obtained, he thought that he was more powerful than emperumAn himself. Alternatively, he did not know that the deities who granted him the boons were under the control of emperumAn.

mAdhava – isn’t the consort of thirumagaL (SrI mahAlakshmi), the entity to be attained by everyone!

nin pAdham siraththAl vaNangAnAm enRE – Did you kill him because he did not bow down to your divine feet? You did not kill him because he considered you as an enemy. You killed him because he considered the child prahlAdha as his enemy and tortured him. Had you ever thought that he had committed fault against you? You only thought that he had not attained the benefit that he should have and that he did not regret his actions. It could also be considered that emperumAn did not want his property (the soul of iraNiyan) to go in the wrong path and end up suffering and hence killed him.

uraththinAl – you destroyed him through your strength. Though he had obtained so many boons, even iraNiyan had to retreat after seeing your strength .

Ir ariyAy nEr valiyOnAna iraNiyanai – he was the enemy apt to be torn asunder, strong enough to engage with you in direct combat. Earlier AzhwAr had spoken of the power of his boons (varaththAl vali ninaindhu). Here he is referring to the strength of his shoulders (nEr valiyOn).

uraththinAl Ir ariyAy – an enemy fit to be broken through strength; enemy fit to be killed. Alternatively, he was the enemy whose body you had torn with your strength.

Or ariyAy – as a unique lion. AzhwAr is saying that he is the incomparable narasingam (combination of lion and human being), anywhere in the world. Another explanation – he is the narasingam that his followers will always aim to attain, thinking of the activity that he had undertaken for the sake of his follower.  In other words, this indicates the way his followers, coming after the time of prahlAdha, will rid themselves of their fear, after meditating on emperumAn’s activity in protecting prahlAdha from his enemy. Or ariyAy – unlike the other lions which were created by brahmA, this was the incarnation that emperumAn took out, of his own volition.

nI idandhadhu Un – you tore his body. You carried out this activity to benefit iraNiyan so that iraNiyan’s soul will not suffer further as he had not worshipped you, an act that was apt for iraNiyan. Isn’t worshipping emperumAn the apt activity for the soul! Several pramANams (authentic sources) have been quoted in the vyAkyAnam to substantiate this point: (a) nammAzhwAr’s thiruvAimozhi 6-5-1 “thozhum ivaL” (she who worships) (b)” prahvAnjaliputasthitha:” (he stood  in humility with folded palms) (c) mahAbhAratham SAnthi parvam 344-45 “nama: ithyEdhi vAdhina:” (those who say  nama: (I am totally dependent on you)). (Physical) Body is formed in order to make the person suffer, just as it happened in the case of kaikEyi! Did you tear apart iraNiyan’s body because he did not worship you! No. (it was only because he caused hardship to prahlAdha).

We shall take up the 91st pAsuram next.

adiyEn krishNa ramanuja dhAsan

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