Monthly Archives: September 2017

mudhal thiruvandhAdhi – 84 – pirAn un perumai

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avathArikai

AzhwAr asks emperumAn whether his protective nature was such that some people could measure it! He says that emperumAn’s desire to protect was much larger than the objects which were to be protected.

Let us go through the pAsuram and its meanings:

pirAn un perumai piRar Ar aRivAr
urAy ulagu aLandha  nAnRu varAgaththu
eyiRRaLavu pOdhAvARu enkolO endhai
adikkaLavu pOndha padi

Word by Word Meanings

pirAn – Oh emperumAn!
urAy – without any tiredness
ulagu aLandha nAnRu – when (you) measured the worlds
endhai – you, my swAmy
adikku – for the divine feet
aLavu pOndha – appropriate for measurement
padi – the earth
varAgaththu – in the form of varAha (incarnation as wild boar)
eyiRRu aLavu – one part of the tusk
pOdhA ArU – being insufficient
en kol – how?
un perumai  – your greatness
piRar Ar aRivAr – who can know (other than you)?

vyAkyAnam

pirAn un perumaiAzhwAr is wondering at the greatness of emperumAn. He says “One can only doubt whether you know or do not know your own greatness. No one can doubt that others are incapable of knowing your greatness” (is it not true that no one knows!).  thaiththirIya upanishath 2-8-9 says “sO angavEdha yadhi vA navEdha” (does he know or not, his own greatness).

urAy ulagu aLandha nAnRu – If we consider urAy is the same as ulAy (since the sounds ra and la are interchangeable as per grammar), it will mean wandering. In other words, emperumAn was wandering all over the place and measuring [during his incarnation as thrivikrama]. Alternatively, since celestial entities do not set their foot on earth, instead of doing like that on his own possession of earth, emperumAn kept his divine foot firmly on top of the heads of all the people. parASara bhattar would mercifully explain this as “when  he effortlessly measured, wandering”

endhai adikkaLavu pOndha padi varAgaththu eyiRRaLavu pOdhAvARu enkolo – the earth, which was sufficiently big for you to measure with your divine foot, became insignificant when you took your incarnation as varAha (wild boar) such that it appeared like a dot on the tusk of the boar. How did this happen? On one day, the earth was big enough, but on another day it was insignificant. How is this! Is it not because your desire to protect the earth is much bigger than that of the protected entity, earth! And, I am fully engrossed in such qualities of yours, says the AzhwAr.

We shall take up the 85th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.9 – mAnEy nOkku

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Audio

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 ninth decad – Previously, AzhwAr desired to enjoy ArAvamudhAzhwAr in thirukkudandhai but could not interact with him as desired and hence became sorrowful saying “innam uzhalvEnO“. Even at this stage, there is no other rakshaka (protector) than emperumAn, and there is no other enjoyable goal than dhivyadhESams which are mercifully and joyfully occupied by emperumAn. sarvESvaran who is mercifully residing in thiruvallavAzh which is infinitely  enjoyable and rich, appeared in AzhwAr’s divine heart. AzhwAr becoming overwhelmed in such emperumAn’s qualities etc, highlights the following aspects of emperumAn:

  1. thiruvallavAzh emperumAn’s unconditional lordship
  2. his benefactorship which is derived from his lordship
  3. the permanent nature of his benefactorship
  4. his togetherness with his devotees, which is a manifestation of his favouring
  5. his eternal and infinite enjoyability
  6. his being an arthi (seeker) to favour his devotee
  7. his help for the needy
  8. his rich qualities (such as simplicity) which make him accept everyone without any discrimination
  9. his having weapons which highlight his dominance
  10. his distinguished relationship [with everyone]

Meditating upon these aspects, being very engrossed in the experience of such sarvESvaran, AzhwAr considering emperumAn‘s divine feet as the means for such experience, mercifully recites these pAsurams towards good-hearted people wondering if such experience is possible in his divine abode thiruvallavAzh which is very enjoyable and rich; here AzhwAr assumes the mood of a girl who united with her consort and then separated, asks her friends “can we enter the abode where he resides”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Since AzhwAr did not have his desire fulfilled even after going to thirukkudandhai,  he sets out to go to thiruvallavAzh. Just as he did not get his desire fulfilled, he became so grieved that he was unable to even reach there. He mercifully explains this experience through anyApadhESam (a different mood, as in the mood of a girl who is separated from her beloved in this case).

In thiruvAimozhi 5.3mAsaRu sOdhi“, he set out to engage in madal, but withdrew from it thinking “it will cause disrepute to emperumAn“; here, due to his restless state, he is entering every dhivyadhESam he sees; it is impossible to understand the cause for such state of AzhwAr. There, he preserved emperumAn’s nature [by not causing disrepute to him]; here, AzhwAr is trying to preserve his own nature [by visiting various dhivyadhESams, AzhwAr is sustaining himself]; there, he wanted to embrace emperumAn’s divine form; here, as he engaged in his divine form, his restlessness took firm shape, and is desiring to serve him as said in nAchchiyAr thirumozhi 13.9 “kommai mulaigaL idar thIrak kOvindhaRkOr kuRREval” (to eliminate the suffering of my enlarged breasts, I should do confidential services to gOvindha). Right in the beginning it was explained that AzhwAr’s samSlEsham (union) with emperumAn is mAnasa anubhavam (internal experience); when this is the case, what does it mean when AzhwAr is going to thiruvallavAzh? What does it mean when the relatives of AzhwAr are stopping him? These are nothing but disturbances in his internal experience.

A pirAtti (consort, parAnguSa nAyaki) who is suffering due to first uniting and subsequently separating from emperumAn, sets out to go to thiruvallavAzh disregarding her high family heritage etc. Hearing this, her friends come and advice her “this is not apt and will not match our stature” and try to withdraw her. parAnguSa nAyaki replies “What did I get by listening to you; the beautiful gardens, the southerly breeze which brings the fragrance from there, the sweet singing of the beetles which drank the honey and felt joyful, the vaidhika celebrations of the town, the entertainment in the town etc of the dhivyadhESam invite me constantly as you try to withdraw me; this being the case, what do I get by listening to you?”. Saying this she manifested her suffering to them and persuaded them and told them “I can enter thiruvallavAzh and interact with him as desired”.

nanjIyar used to mercifully explain “I have this same experience”. After taking shelter at bhattar‘s divine feet, once nanjIyar went to thirunArAyaNapuram and with great urge was returning to SrIrangam thinking “I wish to help during the uthsavam (festival)”. As he reached thirukkarambanUr (the other shore of kAvEri river), unexpectedly the river was flooded. He would say “I remained the whole night there, hearing the celebrations of SrIrangam from distance but unable to reach there and was greatly grieving”. AzhwAr is calling out like the four sages who were born from brahmA’s mind who reached the entrance of SvEthadhvIpam (a divine island abode inside the material realm) but due to lacking qualification to enter, wait outside and grieve hearing the residents of the abode making noisy celebrations on seeing emperumAn.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 83 – varai kudai thOL

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avathArikai

emperumAn asks AzhwAr “how do you know that I am at the disposal of my followers and would engage in activities desired by them?”. AzhwAr responds, saying “you are holding the disc that killed the demons madhu and kaitabha. You also held the mountain gOvardhana as an umbrella and you also controlled the seven bulls. All these activities were  carried out for the sake of your followers and not without any reason ”

Let us go through the pAsuram and its meanings:

varai kudai thOL kAmbAga Anirai kAththu Ayar
nirai viadai Ezh seRRavAru ennE uravudaiya
nIrAzhi uL kidandhu nErA nisAsarar mEl
pErAzhi koNda pirAn

Word by Word Meanings

uravu udaiya – having strength
nIr AzhiyuL kidandhu – in the thiruppARkadal (milky ocean) containing water, where you were reclining
nEr Am – those who came as enemies
nisAsarar mEl – on the demons (madhu and kaitabha)
pEr Azhi koNda – striking the huge chakrAyudham (divine disc)
pirAn – Oh benefactor!
varai kudai (Aga) – holding the mountain (gOvardhana) as umbrella
thOL kAmbu Aga – making shoulders as the handle of umbrella
Anirai kAththu – protecting the herds of cows
Ayar – belonging to the cowherds
nirai vidai Ezh – the seven fat bulls
seRRa ARu – the way you killed them
ennE – how was it?

vyAkyAnam

varai kudai thOL kAmbAga Anirai kAththu – you  held the mountain (gOvardhana) which could not be shaken by anything, as an umbrella, keeping your shoulder as the handle for that mountain, in order to protect cows.

Ayar nirai vidai Ezh seRRavARu ennE – why did you kill the seven huge bulls which came as a hurdle to your marrying nappinnai pirAtti [incarnation of nILA dhEvi during krishNAvathAram]? Was it to demonstrate your omnipotent nature? It was to offer yourself to your followers, who have no other refuge,  by removing their enemies. Instead of hurling your divine disc at indhra [who ordained hailstorm to trouble the cowherds] you protected the cows and cowherds by lifting the gOvardhana hill, hurting your shoulders!

uravudaiya nIr AzhiyuL kidandhuuragam means snake and uravudaiya nIr would refer to ocean having snake. Here reference to snake implies all the wild species in the ocean. Alternatively uram also means midukku which is strength. Here it would refer to ocean which is deep. You were reclining on such thiruppARkadal (milky ocean).

nErA nisAsarar mEl – even during the time that you were resting, reclining on thiruppARkadal, you powdered to pieces the demons madhu and kataibha with your divine disc, when they came as enemies. What sort of activities have you indulged in – killing demons even when you were resting, holding the mountain which would have pained your shoulders, killing the well grown bulls risking your divine form! Thus, when his followers face trouble from their enemies, instead of killing them through his sankalp (will), emperumAn comes in person and removes their hurdles, suffering pain to his divine form.

We shall move on to the 84th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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