Daily Archives: September 13, 2017

thirunedunthANdakam – 6 – Part 1

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Introduction

(sangathi -> review of/connection with previous pAsurams)

Not just seeing thirumanthram (that is, sarvESvaran) through authoritative references as said in ‘manthiraththai manthiraththAl maRavAdhenRum vAzhudhiyEl’, but to be seen by eyes and enjoyed He incarnated and kept His divine feet on everyone’s head and suggested about the relationship; thinking of that, and, of His blossoming divine feet at that time, AzhvAr became sad for not being able to enjoy that incarnation because of living later than that time;

So, emperumAn said, “It is only for getting those to experience me, those who are living at a later time than my incarnation, have I come and stood with elegance in thirukkOvalUr”, and so showed AzhvAr the place that He is fondly present (ugandhu aruLina nilam); and so AzhvAr is saying ‘Oh mind! go there to enjoy that opportunity of us’.

These ugandharuLina nilam (dhivya dhESams) are the frontier of the meaning of thirumanthram (that He is of at most saulabhyam (easy to attain / kind). When mentioning thirumanthram first (in the very first pAsuram of this AzhvAr), and when in the stage of experiencing its meaning, AzhvAr enjoyed that as only ‘sUzh punal kudanthaiyE thozhudhu [periya thirumozhi – 1.1.2]’ (~worship the dhivya dhESam of thirukkudanthai) (So the meaning of thirumanthram is dhivya dhESam).

But, would it not be sufficient to say (about the dhivya dhESam, as in) ‘pulam parandhu pon viLaikkum poigai vElip pUnkOvalUr thozhudhum?’ Why (describe emperumAn by) saying other prior words? It is saying the history of the place due to emperumAn being present with eagerness. Both supremacy (so, talks about this) and kindness are in the meaning of the word nArAyaNan.

alampurindha nedum thadakkai amarar vEndhan
  anjiraippuL thanippAgan avuNarkkenRum
salam purindhu angu aruL illAth thanmaiyALan
  thAnugandha UrellAm than thAL pAdi
nilam parandhu varum kaluzhip peNNai eerththa
  neduvEygaL padu muththam undha undhip
pulam parandhu pon viLaikkum poigai vElip
  pUnkOvalUr thozhudhum pOdhu nenjE.                        6

Word by word meaning

manamE – Oh mind!
alam purindha nedum thadakkai amarar vEndhan – One having long and huge divine hand that gives until (the one asking) saying enough, head of the nithya sUris (eternal residents of SrIvaikuNtam ),
am siRai puL thani pAgan – being the unmatched rider of garudAzhvAn having beautiful wings,
enRum salam purindhu – (and emperumAn) always creating problems
avuNarkku – for the asuras,
angu aruL illA thanmaiyALan thAn – not having any kindness towards them (angu) as His nature, such emperumAn who is sarvESvaran (lord of all),
ugandha – presiding in
Ur ellAm – all the dhivya dhESams,
than thAL pAdi – praising His divine feet
nilam parandhu vaum kaluzhi peNNai – river then-peNNai is growing spanning all of the world, and having muddled (water),
eerththa nedu vEygaL padu muththam undha – and pushing (into the fields) the  pearls that are in the bamboo sticks that it pulls along with it,
undhi – and (such pearls) are pushed aside  (as weeds, by the farmers),
pulam parandhu – spreading into the fields
pon viLaikkum – and growing gold
vEli – having wall on four sides
poigai – the water tanks,
pUnkovalUr – the beautiful thirukkOvalUr
thozhudhum – let us enjoy it,
pOdhu – you shall come (Oh mind!).

vyAkyAnam

alam purindha nedum thadakkai – Arm that is long due to giving, says AzhvAr. Giving such that the receivers say ‘enough’ (alam);  giving such that one does not have to go to another person’s house seeking. By this it says – one who has taken the shelter of emperumAn, is not interested in other matters.

Or, alam purindha –  As He engages into generosity, He would take back His hand only when the receiver says ‘enough’, and not due to any limit in His generosity. He stops only because it is not possible to pour from ‘padhakku’ in to ‘uzhakku’ (these are measuring containers of different sizes; this says that He would stop only due to the limit of the receiver). When seeing His generosity, the receiver’s expectation is like the water in the sand of a foot step compared to water in the sea (kadalil kuLappadi).

puri -> giving and withdrawing the hand (after them saying enough).

Giving till saying enough is – giving such that one does not have to go to anybody else seeking more/anything.

{From SrI. u.vE. bhUvarAchAryar swami’s kAlakshEpam} – Poet kambar describes dhaSarathan’s generosity, in kamba rAmAyaNam – a person would ask for some wealth from dhaSarathan; dhaSarathan would give so much of it that have to be loaded in to several carts. When that person would return with these gifts, he would see another person who is on his way to the king asking for help. The first receiver would say that there was no need to go to the king since he himself could share from the carts. Then the 2nd receiver would do similarly to a 3rd person and so on; so ultimately, there was only one person who would have gone to dhaSarathan seeking wealth. dhaSarathan gave so much that the receiver not only would not have to go to another person’s house seeking, but he himself would be able to give enough to other people. Since rAmAn is such dhaSarathan’s son, He too got this quality of generosity – ‘piRandhu padaiththa audhAryam}.

For one who is ananya prayOjanan (one who does not ask Him for anything else), He has given Himself and His belongings, and there is no need for giving anything else. Such recipient also would not ask Him anything. Such recipient will be immersed in experience of Him, and He would stay with the eagerness of – what more shall we do for this devotee (‘en seyvan enRE [periya thiruvanthAdhi – 53]’ (what more shall I do (for my devotees)).

nedum thadakkai – arm/hand that grew watered by that generosity;  growth of protector is due to getting time/opportunity to engage in the path of protecting.  (long and wide) arm such that it is not possible to limit the generosity;  also, arm that extends up to the presence of all those seeking (other things / Himself);

thadak kai – As said in ‘bAhuchchAyAm avashtabdha:’ [SrI rAmAyaNam – sundhara kANdam 34-31] (world is under the shadow of the shoulders of supreme rAmA (says hanuman to seethA)),  shoulders having more space even if whole world is sheltered under them. Arm/hand that is for everyone,  apt to be a shelter, and being in itself the purpose;  thadak kai – hand that is wide.

amarar vEndhan – is talking about those (nithyasUris) who live based on this generosity. amarar – those who do not have death. If asking whether nithyasUris have the applicability of death: since they would lose their breath if they don’t get the experience of togetherness with emperumAn; but since there is no actual death, it says ‘amarar’. As their experience of Him is eternal, they also are being eternal.

vEndhan’He who is having heads down focused on getting their subservience to Him. vEndhan –  king. (Do they not also have the crown, as said in ‘mudi udai vAnavar [thiruvAimozhi – 10.9.8]’ (nithyasUris wearing crown)) – when He is getting them to serve Him He would be having such crown; they, as said in ‘aham sarvam karishyAmi [SrI rAmAyaNam – ayOdhyA kANdam – 31.27]’ ((iLaiyAzhwAr to perumAL) – I would do all services to you (while You are awake or asleep)), they would be having crown of subservience. Coronation is applicable for both.  It is said too, as ‘arasamarndhAn adi sUdum arasu’ [perumAL thirumozhi – 10.7]’ (~the kingdom of wearing the divine feet of perumAL in his head (for bharathan)).

anjiraippuL thanip pAgan – (AzhvAr) is talking about one nithyasUri as an example of how emperumAn accepts the subservience of all nithyasUris – unmatched rider / protector of periya thiruvadi (garudan) having beautiful wings.  Isn’t there a need for a ride/transport only when there is some war (வினை) to do? (there is no war in paramapadham) – even when there is no war, kings would carry flower bouquet in their hands and go around in a ride during festivals. It is said too, as ‘Odum puLLERi [thiruvAimozhi – 1.8.1]’ (climbing on garudAzhwAr wander around (fulfilling his desire to serve him));  since periya thiruvadi cannot sustain himself and emperumAn also cannot sustain Himself if there is no such ride, and also to give divine experience to the nithyasUris, there would be this riding (‘garuda sEvai’) in SrIvaikuNtam also.  It is said too, as ‘sezhum paRavaith thAn ERith thirivAn [thiruvAimozhi – 10.6.5]’ (~would climb on the beautiful bird (garudAzhwAn) and roam around).

am siRai – beautiful wings. When He is flying on periya thiruvadi, the wings would be a decoration like a beautifully folded 2nd cloth (angavasthram) on Him. Or, when going around with flower bouquet, for removing the tiredness, like fanning (Alavattam), he is the one having wings as fan for emperumAn. It is said too, as ‘vyajanam thrayeemaya: [sthOthra rathnam – 41]’ (periya thiruvadi performs services also as a fan). Or, we can consider him as having wings that are having the beauty of helping to bring emperumAn to His devotees.

puL – (bird) – Do nithyasUris have bad karmas due to which they could be born as a bird [It is said that when one commits an offense by speech, they are born as a bird/animal]? When pirAtti and sarvESvaran are inside the divine screen (privacy), their togetherness would be such that moon, and breeze would also have to back off in their movement;  like when emperor and queen are alone, old people and eunuchs would be allowed inside for serving them, the nithyasUris would take on appropriate form of body for performing personal services. They would take on different forms whether it is of snake, bird, or plant (Adhi SEshan, garudAzhvAn, thiruththuzhAy);  while a worldly person would take on body based on karmas, they would take on these forms for the states of services to emperumAn and pirAttiyAr.

thanip pAgan – (pAgan -> mahout) – by this it suggests that He is being under the guard of him, and he being under the guard of Him; mahout would control the elephant through his mind, and he would be serving the elephant as well; identity of sarvESvaran is to be present well in the back of periya thiruvadi and conduct him; it is ‘thani’ (matchless), because there is nowhere else this is seen (with other demi-gods, etc).

Or, thanip pAgan – unique/matchless conductor for all the nithyasUris. It is said too, as, ‘ayarvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]’ (lord of nithyasUris).

avuNarkku, etc. – by this – since there is no question of enemies in that abode (SrIvaikuNtam), it talks about Him incarnating as rAma, krishNa, etc., for saving the devotees, and to remove their enemies. Removing the enemies is also one use of His incarnations (as said in SrI bhagavath gIthA, etc).  Why does it talk here only about removal of enemies (and not about grace to devotees, etc)? Since removal of enemies is done first (for getting  the services of devotees), it talks about that.  It is said too, as ‘sarva pApEbhyO mOkShayishyAmi [SrI bhagavath gIthA – 18-66]’ (~would liberate (you) from all sins) (where it talks about removal of the unwanted, to imply goodness that would go with it); for jeevAthmA which by nature there is sense of service, if sins are removed, then servitude would automatically flourish; removal of enemy/hurdle (sins) is the one to be achieved. That is why this is said as a representative of the subsequent result as well.

avuNar – by this – it is not talking about asuras. it is talking about those having ahankAram (ego, I) and mamakAram (possessiveness, mine) and being as said in ‘na namEyAm [SrI rAmAyaNam – yudhdha kANdam – 36-11]’ (would not prostrate in front of anyone; would rather be split into two and fall (sideways), said rAvaNan); since, while SrIprahlAdhan being in that birth (of asuras), he is praised as ‘upamAnamaSEshANam sAdhUnAm [SrI vishNu purANam – 1-15-156]’ (prahlAdhan is always being an example for noble people), and since while being a rAkShasa by birth, SrIvibheeshaNAzhvAn is praised as ‘vibheeshaNasthu dharmAthmA [SrIrAmAyaNam – AraNya kANdam – 17-23]’ (vibheeshNanan is of noble character (sUrapaNaka to SrI rAman about her family)), and while being in the birth of dhEvas, jayanthan (kAkAsuran) became the target of brahmAsthram, this is not based on caste/descent. It is based on nature of them as having asura character.  It is said too, as, “vishNu bhakthi parO dhEvO vipareethasthathA’’ura: [vishNu dharmam – 109-74]” (In this world there are two types of births, as dhEvas and asuras. One who is having devotion towards SrIman nArAyaNan is said as dhEva; one who is in other ways is said as asura).

enRum salam purindhu – like how it is a constant for them to be as ‘na namEyam’,  for Him also causing trouble to them out of anger, is a constant.   purindhu – those who go to emperumAn do not have to return empty handed, you see. It would not be void of benefit but rather they would get His grace or His anger. Is it a benefit for them if they are getting destroyed? Even though they may not consider it so, it would end up being the good thing for them – like how when someone tries to cut his head with a sword, it is beneficial to remove that sword,  it is beneficial for emperumAn to remove the body that is trouble for emperumAn and His devotees. Since all the acts of emperumAn would be regarding protection, doing those things also would be of protection. It is said too, as, ‘rAma bANA sanakShipthamAvahath paramam gathim [SrI rAmAyaNam – kishkinthA kANdam 17:8]’ (The arrow that is shot by the valiant rAmapirAn, and which would put one into paramapadham, gave to valiant vAli that paramapadham), ‘thalaiyai AngE aRuppadhE karumam kaNdAy [thirumAlai – 8]’ ((for such asura characters) such things are required (because that would be good for them));

salam purindhu –  is – doing the destruction due to anger. thamizh pundits would give meaning for ‘purindhu’ as ‘doing’.  Doing (getting) ‘salam’ (anger) – is the meaning.  Meaning of ‘purindhu’ is about doing or giving.

angu aruL illAth thanmaiyALan – Like how it is a constant for Him to show grace to His devotees, it is a constant for Him to not show grace towards those others. Anger and kindness are opposite qualities, but it can be present in one place due the difference of where they are applied. We see how the same stone (called chandhrakAntham), which is a non-sentient, is being as water in the presence of moon, and is solid in its absence (so it is not a wonder for such quality to exist in sarvESvaran). thanmaiyALan –  having His nature as being so. It is always His nature to be generous and kind towards devotees, and be angry and strict towards their enemies.

(to be continued in pAsuram 6 – part 2).

– – – – – –

Translation by raghuram SrInivAsa dAsan

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thiruvAimozhi – 5.9.10 – thol aruL

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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 tenth pAsuram, parAnguSa nAyaki says “Will I be able to see emperumAn and recite his divine names out of love, by his natural mercy?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will it be possible for us to recite the divine names of nArAyaNa who is naturally related to us and is residing in thiruvallavAzh which is the abode of distinguished personalities, by his mercy?”.

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

thol aruL nal vinaiyAl solak kUdum kol? thOzhimIrgAL!
thol aruL maNNum viNNum thozha ninRa thirunagaram
nal aruL Ayiravar nalan Endhum thiruvallavAzh
nal aruL nam perumAn nArAyaNan nAmangaLE

Listen

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

thol – natural
aruL – his benefactorship
maNNum – residents of samsAram (material realm)
viNNum – residents of paramapadham (spiritual realm)
thozha – to worship and enjoy
ninRa – where he descended to and stood in
thiru – having prosperity
nagaram – town
nal – caring towards his devotees even more than himself
aruL – having mercy
Ayiravar – thousand devotees
nalan – goodness in the form of knowledge about him, love towards him etc
Endhum – beholding
thiruvallavAzh – in thiruvallavAzh
nal – well
aruL – having mercy
nam – making us enjoy
perumAn – being lord
nArAyaNan – nArAyaNan who is with all auspicious qualities and wealth, his
nAmangaL – divine names which express those qualities, wealth etc
thOzhimIrgAL – Oh friends (who are joyful to recite such divine names)!

(his)
thol – natural
aruL – mercy
nal vinaiyAl – virtuous aspects
solak kUdum kol – will we be able to recite?

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

sarvESvaran descended to and stood in prosperous thiruvallavAzh to have the residents of both samsAram and paramapadham worship and enjoy his natural benefactorship. There are thousand devotees who are caring towards his devotees even more than himself, who behold the goodness in the form of knowledge about him, love towards him etc. He is nArAyaNan who is with all auspicious qualities and wealth, having mercy and letting us enjoy him. Oh friends! will we be able to recite his divine names which express those qualities, wealth etc, by the virtuous aspects which are his natural mercy? Also explained as – aruL also implies his favour. Will we be able to praise him by his virtuous deeds out of his mercy?

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

  • thol aruL – By his natural mercy.
  • nal vinaiyAl – That is, by seeing him and as a result of that joy, will we be able to recite [his divine names]? Explained as – seeing him by his natural mercy, and being pleased with that, will we be able to recite his divine names; nalvinai – joy. Alternative explanation – By the virtuous deeds which are a result of his natural mercy, will we see him and recite his names? ammangi ammAL (an AchArya) would explain the meaning of the whole sentence as – “due to one’s sin, one’s tongue will be dry; parAnguSa nAyaki is saying ‘will we be fortunate to have saliva in our tongue and be able to recite his divine names?'”.
  • thol aruL – The great town where he stood to have his unblemished mercy be worshipped by the residents of both samsAram and paramapadham.
  • nal aruL Ayiravar – Those who are even more caring than emperumAn in protecting the citizens/children.
  • nalan … – The town which lives by praising his auspicious qualities; the town which lives by performing mangaLASAsanam [benediction] out of love towards him.
  • nal aruL nam perumAnemperumAn who is having good mercy and is being our lord. good mercy – vAthsalyam (motherly care). The meaning of the word nArAyaNa includes vAthsalyam [his motherly care of being the antharyAmi of every entity] and svAmithvam [his supremacy of being the support for every entity]. First AzhwAr explains the meaning of the word nArAyaNa and then recites the word “nArAyaNa”.
  • nArAyaNan nAmangaLE – The word “nArAyaNa” ascertains bhagavAn [his true nature of being the antharyAmi and the support for all entities]. All other names explain the qualities and activities of such emperumAn who is established by such specific aspects [of being the antharyAmi and the support for all entities].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 94 – seRRezhundhu

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avathArikai

AzhwAr, who was thinking of the danger from iraNiyan (hiraNya kashyap) [in the previous pAsuram] now thinks of the danger from dhuryOdhana’s group. In this pAsuram, AzhwAr is mercifully saying about the viSvarUpam that emperumAn manifested before mahAbhAratha war to bhIshma and others or as an alternative explanation, how he showed to rishi (sage) mArkaNdEya, the worlds that he had swallowed during deluge. It would be appropriate to consider the first two words in this pAsuram “seRRezhundhu thIvizhiththu”  together with the incarnation as narasimha in the previous pAsuram or with emperumAn’s act as in this pAsuram.

Let us go through the pAsuram and its meanings:

seRRezhundhu thIvizhiththuch chenRa indha Ezhulagum
maRRivaiyA enRu vAy angAndhu muRRum
maRaiyavarkkuk kAttiya mAmEniyanai allAl
iRaiyEnum EththAdhu en nA

Word by Word Meanings

  • first explanation when he showed his viSvarUpam to bhIshma and others

seRRu ezhundhu – getting up angrily
thI vizhiththu – looking with fiery eyes (at dhuryOdhana and others)
senRa indha Ezhu ulagaum maRRu ivai – these are the seven worlds which keep going about

(saying so)
A enRu vAy angAndhu – opening his divine mouth wide open
muRRUm – all the worlds
maRaiyavarkku – to bhIshma, dhrONa and other vaidhikas (those who believe in vEdhams)
kAttiya – showed (in his mouth)
mAyavanai allAl – other than krishNa who showed amazing power (no one else)
en Na – my tongue
iRaiyEnum – even a little bit
EththAdhu – will not praise

  • second explanation when he showed the worlds that he had swallowed to mArkaNdEya

ezhundhu – getting up angrily (to destroy the worlds)
thI vizhiththu – looking with fiery eyes
seRRu – destroying (all the worlds)
senRa indha Ezh ulagum maRRu ivai – (saying) these are the seven worlds that went (inside my stomach)
AvenRu vAy angAndhu – opening his divine mouth wide open
muRRum – all the worlds
maRaiyavarkku – to mArkaNdEya rishi (sage), a vaidhika (one who believes in vEdhams)
kAttiya – one who showed mercifully
mAyavanai allAl – other than emperumAn who has agatithagatanA sAmarthyam (the ability to bind together those which cannot be bound)

(another person)
en nA – my tongue
iRaiyEnum – even a little bit
EththAdhu – will not praise

vyAkyAnam

When the reference is to dhuryOdhana and others

[Just before the mahAbhAratha war, krishNa had gone to the court of dhritharAshtra as a messenger from yudhishtra and other pANdavas. dhuryOdhana, desiring to kill krishNa, had put a false seated throne for him when he visited the court. As soon as krishNa sat on that throne, the throne got pulled down and krishNa went down where dhuryOdhana had arranged for wrestlers to kill krishNa. But krishNa took his viSwarUpam (a form which encompasses the whole universe with all its galaxies) and showed it to bhIshma, dhrONa and such other vaidhikas, who follow vEdhams (sacred texts)]

seRRezhundhu thIvizhiththu – getting angry on dhuryOdhana et al who said “your coming here as a messenger is a mistake; pANdavas sending you as a messenger is mistake”, who laid out a false throne for him, who abused vidhura and who carried out contemptuous deeds to emperumAn and his followers, and looking at them with fiery eyes.

senRa indha Ezhulagum maRRivai A enRu vAy angAndhu – opening his divine mouth widely and telling them to see the worlds which are in the universe, inside his divine mouth

muRRum maRaiyvaRku kAttiya mAyavanai – the amazing entity [emperumAn] who showed all the worlds to vaidhikas such as bhIshma, dhrONa et al.

mAyavanai – this indicates the agatithagatanA Sakthi (the ability to bind entities which cannot be bound) of emperumAn, when he showed inside his mouth, the worlds which are floating in the universe outside.

mAyavanai allAl iRaiyEnum eththAdhu en nA – my tongue will not praise anyone other than that amazing benefactor vatathaLasAyi (one who lies on the banyan leaf). Here the reference [to not praising others is not to other dhEvathas, but] is to the other forms of emperumAn such as param (supreme being in SrIvaikuNtam), vyUha (his form in milky ocean) and other vibhava forms (incarnations).

en nA – my tongue which is unable to eat because it is not praising emperumAn.

en Na EththAdhu – since AzhwAr has said in the 64th pAsuram of this prabandham ‘thirumAlai alladhu dheyvam enrEththEn” (I will not worship anyone other than the consort of SrI mahAlakshmi) he has already confirmed that he will not praise other deities. Hence there is no need for him to convey the same message here. Instead, he is saying that he will not praise other forms of emperumAn [as mentioned above].

When the reference is to mArkaNdEya maharishi

ezhundhu – just as a mother throws out a stick that her child is playing with when the child tries to poke itself with that stick, emperumAn, desiring to put an end to the world when he sees the samsAris (dwellers of materialistic realm) utilising the sensory perceptions that he had given them in the wrong ways as this would disable them from harming themselves more and more, gets up angrily.

thI vizhiththu – looking at the samsAris with fiery eyes such that they will get annihilated by his mere look, manifesting in his eyes, the anger in his heart, at their improper deeds.

senRa indha Ezhulagum seRRu – destroying the seven worlds such that they (the inhabitants of these worlds) will be without a form and name, and keeping them within himself

Ezh ulagum – mentioning seven worlds implies all the worlds

maRRu – more than that

ivaiyAvenRu – aren’t the destroyed entities these

vAyangAndhu – opening his divine mouth widely

muRRum – as mentioned in mahAbhAratham AraNya kANdam 191-123 “yachcha kinchin mayA lOkE dhrushtam sthAvarajangamam, thatha: paSyamaham sarvam thasya kukshau mahAthmana:” (whatever entities in the world which were seen seen by me, whether mobile or immobile, I have seen them in that supreme being’s divine stomach), all the destroyed worlds

maRaiyavaRkuk kAttiya mAyavanani – the amazing emperumAn who showed to mArkaNdEya bhagavAn (great sage mArkaNdEya) all the worlds as they were before [annihilation].

mAyavanai – how amazing is this! It is amazing that even after destroying all the entities leaving them as they were for mArkaNdEya to see! It is amazing that even after removing their names and forms, leaving them as before, for mArkaNdEya to see! The opinion here is that no one else can demonstrate such an agatithagatanA Sakthi (power to bind those entities which cannot be bound together)

mAyavanai allAl iRaiyEnum EththAdhu en nA – my tongue will not praise anyone other than that amazing benefactor vatathaLasAyi (one who lies on the banyan leaf). Here the reference is to the other forms of emperumAn such as param (supreme being in SrIvaikuNtam), vyUha (his form in milky ocean) and other vibhava forms(incarnations).

en nA – my tongue which is unable to eat because it is not praising emperumAn.

en Na EththAdhu – since AzhwAr has said in the 64th pAsuram of this prabandham ‘thirumAlai alladhu dheyvam enrEththEn” (I will not worship anyone other than the consort of SrI mahAlakshmi) he has already confirmed that he will not praise other deities. Hence there is no need for him to convey the same message here. Instead, he is saying that he will not praise other forms of emperumAn [as mentioned above].

We shall take up the 95th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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జ్ఞానసారము 10

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అవతారిక

భగవంతుడిని తప్ప ఇతరములేవీ కోరని భక్తుని హృదయములో ఉండుట చాలా ఆనందదాయకమని ముందటి పాశురములో చెప్పారు. ఇక్కడ అది కూడా చాలా ధుఃఖ దాయకమని ఇక్కడ చెపుతున్నారు. అన్య ప్రయోజనములను ఆశించని చోట ఉండటము చాలా కష్టమైన పని అని ఈ పాడురములో చెపుతున్నారు.

పాశురము – 10

నాళుం ఉలగై నలిగిన్ర  వాళరక్కన్

తోళుం ముడియుం తుణిత్తవన్ తన్ -తాలిల్

పొరుందాదార్ ఉళ్ళ్త్తు పూమడందై కేళ్వన్

ఇరుందాలుం ముళ్ మేల్ ఇరుప్పు

ప్రతిపదార్థము

నాళుం = ప్రతి రోజు

ఉలగై = లోకమునంతా

నలిగిన్ర  = ఇడుముల పాలు చేస్తున్న

వాళరక్కన్ = కడ్గమునే ఆయుధముగా ధరించిన వాడు (రావణుడు)

తోళుం = ఇరవై  భుజములును

ముడియుం = పది తలలను

తుణిత్తవన్ = ఉత్తరించిన వాడు

పూమడందై = పద్మోద్భవి

కేళ్వన్ తన్ = ప్రియుడి

తాలిల్ = శ్రీపాదములను

పొరుందాదార్ = ఆశ్రయించని వారి

ఉళిల్ = హృదయములో

ఇరుందాలుం = ఉన్నా

ముళ్ మేల్ ఇరుప్పు  = ముళ్ళ మీద ఉన్నట్టు ఉంటుంది.

భావము

నాళుం ఉలగై నలిగిన్ర  : అవసరార్థమో, ఆకలికో కాక ఇతరులను హింసించడమే నిత్యకృత్యముగా గల వాడు, అది కూడా ఎవరో ఒకరిని కాక లోకులందరినీ ఇడుముల పాలు చేయుట , అది కూడా కొంచము కూడా వ్యవధానము లేకుండా చేయుట . పర హింసయే వృత్తిగా గల వాడు అని అర్థము.

వాళరక్కన్ : కడ్గమునే ఆయుధముగా గల వాడు. సివుడి వరము చేత   పొందిన కడ్గమును ఆయుధముగా ధరించిన  రావణాసురుడు . ” శంగరన్ కొడుత్త వాళుం ‘ అని కంబ రామాయణములో చెప్పబడింది.

తోళుం ముడియుం తుణిత్తవన్ తన్ – అలాంటి రావాణాసురుని ఇరవై భుజములను, పది తలలను ఉత్తరించిన వాడు. ” న్నిళ్ కడల్ సూళిలగై కోన్ తోళ్గళ్ తలై తుణి సెయ్దాన్. తాళ్గళ్ తలై వణంగి , నాళ్ కడలై అళిమినే” ( నీటిచే ఆవరింపబడిన లంకకు అధిపతి , ఇరవై భుజములు, పది తలలు గలవాడిని సమ్హరించిన వాడి శ్రీపాదముల మీద తలనుంచి కాలమనే సముద్రాన్ని దాటండి)అన్నారు నమ్మళ్వార్లు. దీని భావమేమంటే శతృవు దొరికాడు కదా సమ్హరించి పారేద్దామనుకోకుండా ఇంకా బుధ్ధి వస్తుందేమే నని ముందుగా ఇరవై చేతులును, తరవాత పది తలలను ఉత్తరించాడు.

“తాన్ పోలుమెన్రెళుందాన్ ధరణియాళన్

అతు కండు తరిత్తిరుప్పనరక్కర్ తంగళ్

కోన్ పోలుం ఎన్రెళుందాన్ కున్ర మన్నన్

ఇరుపదు తోళుడన్ తుణింద ఒరువన్ కండీర్ ” (పెరియ తిరుమొళి 4-4-6)

తలైగళ్ పత్తైయుం వెట్టి తళ్ళి పొళుదు పోగ

విళైయాడినార్పోల కొన్రవన్

చరంగలై తురందు విల్ వళైందందు ఇలగై మన్నన్

సిరంగళ్ పత్తరుత్తు తిరంద సెల్వర్ మన్ను పొన్నిడం ” ( తిరుచ్చంద విరుత్తం-802)

పూమడందై కేళ్వన్ : పద్మోద్భవి, నిత్య యవ్వనవతి అయిన శ్రీమహాలక్ష్మికి భర్త అయిన శ్రీమహావిష్ణువు. ఇక్కడ ఈ ప్రయోగము చేయుటలో అంతరార్థము, రావాణాసురుని  సమ్హరించింది లోక కంటకుడని మాత్రమే కాదు శ్రీమహాలక్ష్మి అంశ అయిన సీతా దేవిని చెరపట్టడము కారణము  అని అంటున్నారు.

సురికుళల్ కని వై తిరువినై పిరింద

కొడుమైర్ కడు విసై అరక్కన్

ఇలంగై పాళ్పడుప్పదర్కెణ్ణి” ( పెరియ తిరుమొళి 5-5-7)

ఇక్కడ కూడా తిరుమగై ఆళ్వార్లు సమ్హార రహస్యము అమ్మవారిని వాడు అపహరించతమేనని చెప్పారు. అమ్మ స్వామి అన్యోన్నత ఇక్కడ అవగతమవుతున్నది.

తన్ -తాలిల్ పొరుందాదార్ ఉళ్ళ్త్తిల్ : తన శ్రీపాదములను పట్టుకొన్నా ఇతర ప్రయోజనములను ఆశించియే పట్టుకున్న వాడి మనసు ఇక్కడ నిలవదు. అలాంటి వారిని “పొరుందాదార్ ” అంటున్నారు. వెలయాలు ఒక పురుషుడితో ఉంటూనే మరొకడిని మనసులో తలచినట్లు….

ఇరుందాలుం : అలాంటి వారి హృదయములో ఉండడు. ఒకవేళ ఉన్నా అదేలా వుంటుంది

ముళ్ మేల్ ఇరుప్పు : ముళ్ళ మీద ఉన్నట్లుగా వుంటుంది. కష్టముగా వుంటుంది అని అంటున్నారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-10-nalum-ulagai/

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