Daily Archives: October 11, 2017

thiruvAimozhi – 6.1.2 – kAdhal men pedai

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

Full series >> Sixth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki says to some cranes “Please inform my plight to the most compassionate lord of thiruvaNvaNdUr”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends a crane which is with its spouse towards the lord who is the companion during dangerous situations.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. parAnguSa nAyaki prays to a crane “inform my plight to emperumAn who has vowed to protect the distressed ones”.

pAsuram

kAdhal men pedaiyOdu udan mEyum karu nArAy!
vEdha vELvi oli muzhangum thaN thiruvaNvaNdUr
nAdhan gyAlam ellAm uNda nam perumAnaik kaNdu
pAdham kai thozhudhu paNiyIr adiyEn thiRamE

Listen

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

kAdhal – due to great love
men – being tender, unable to bear the separation
pedaiyOdu – with the spouse
udan – together
mEyum – grazing
karu – having blackish complexion
nArAy – oh crane!
vEdha oli – the tumultuous sound of recital of vEdham
vELvi oli – the joyful vaidhika rituals
muzhangum – sounding
thaN – having coolness which will not allow the samsArathApam (heat of this material realm) to enter
thiruvaNvaNdUr – for thiruvaNvaNdUr
nAdhan – being the lord
gyAlam ellAm – all the universe
uNda – his companionship during danger of deluge by placing [the universe] in his stomach and protecting
nam – one who revealed to us
perumAnai – the great person
kaNdu – seeing him to make me see him subsequently
pAdham – towards his divine feet
kai thozhudhu – performing anjali (joined palms)
adiyEn – I who am his servitor, my
thiRam – situation
paNiyIr – inform him.

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

Oh black coloured crane who is tender being unable to bear the separation from the spouse and is grazing with the spouse! The great emperumAn who is the lord for thiruvaNvaNdUr where the tumultuous sounds of recital of vEdham and the joyful vaiodhika rituals are resounding, revealed to us his companionship during danger of deluge by placing [the universe] in his stomach and protecting. You see him to make me see him subsequently, performing anjali towards his divine feet, inform him my situation,me who am his servitor. The usage of plural for the cranes implies that parAnguSa nAyaki is addressing the crane along with its spouse. paNiyIr indicates respectful ways of addressing. adiyEn (being a servitor) could also imply parAnguSa nAyaki’s servitude towards gataka (AchArya). This implies that the companionship and the beauty of AchArya are desirable.

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

  • kAdhal … – emperumAn is not of the nature that one can wait thinking “those who have gone previously will bring him”; if that is the case, the prapaththi (surrender) done previously is sufficient [i.e., we are supposed to constantly recite dhvaya mahA manthram which expresses our surrender towards him. This is due to our great affection towards emperumAn].
  • kAdhal men pediayOdu udan mEyum karu nArAy – While sIthAp pirAtti said in SrI rAmAyaNam sundhara kANdam 38.68 “Urdhvam mAsAn najIvishyE” (I will not survive beyond a month), SrI rAma said in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I cannot even survive a moment). Unlike those who remain far away and saying for the sake of doing so, we have got those [the crane couple]  putting it in practice [Also, implies that the AchArya makes the union happen unlike emperumAn who just explains it]. You are fortunate to have not joined hands with sarvagya [my omniscient lord]. emperumAn will say “when it is inevitable that we will be together, why can’t you handle the separation for now”; these cranes are not intelligent like that.
  • kAdhal – Embodiment of love and nothing beyond it [Here the crane is explained as love itself instead of an entity which is having love].
  • men pedaiyOdu – So tender hearted that it cannot even bear/handle the union.
  • udan mEyum karu nArAy – It is extraneous to explain that it cannot handle the separation when it is said that it cannot even handle the union. Due to that the female crane is roaming around with the male crane.
  • kAdhal men pedaiyOdu udan mEyum karu nArAy – There is the male crane which understands the love of the female crane and is together with it [unlike emperumAn who is ignoring me].
  • udan mEyum – They are roaming together as said in SrI rAmAyaNam kishkinthA kANdam 1.88 “idham mEthyam idham svAdhu” (this is pure and this is relishable). When the male crane picks up something with its beak and feeds it to the female crane, the female crane can instantly consume it without checking the same. There is a male crane which feeds the female crane, knowing its heart [unlike emperumAn who ignores me].
  • udan mEyum karu nArAy – [bhattar‘s view point of all pAsurams in distress] parAnguSa nAyaki is trying to find fault in the crane to have her own desire accomplished [that is, while you are with your spouse, I am suffering in separation]. Like stopping one from consuming food from a vessel. Hearing her distressed voice, the food will not pass through the throat for the crane.
  • karu nArAy – Since they are together, the crane is in dark completion without any paleness and is shining. For those who are together, they won’t become pale. Only parAnguSa nAyaki is pale.
  • vEdha vELvi oli muzhangum thaN thiruvaNvaNdUr – The benefit of their ignorance is explained. That is, they will not be attracted on hearing the vaidhika chants and rituals. Her lord remains attracted in such chants and rituals and is hence not coming to her. SrI rAmAyaNam ayOdhyA kANdam “dhAna yagya vivAhEshu” (SrI rAma would be present where righteous charity, fire sacrifices and marriages happen). emperumAn would be present in yagya (fire sacrifice) at the appropriate places and times to facilitate righteous acts. He would be present there to engage people with honestly earned wealth and to remedy any shortcomings in the rituals. vivAhEshu – He will be present in the places of marriage to match the bride and groom, and to reconcile their difference of opinions, and to facilitate the fire sacrifice and complete the event successfully. samAjEshu mahathsucha – In the great assemblies and festivals. cha – he will be present in all divine activities. “nadhrakshyAma: punar jAthu” – We are not seeing him in any of these places. He said “dhArmikam rAmam antharA” (We have seen the righteous SrI rAmA in these places) – What is the purpose of his presence there? He will eliminate the doubts in the righteous principles and ensure that they are practiced properly. This is SrI rAma’s nature.
  • thiruvaNvaNdUr nAdhan – Greatness over “SrIvaikuNtanAthan” is highlighted. The greatness of thiruvaNvaNdUr nAthan is unlike that of SrIvaikuNtanAthan who remains in paramapadham enjoying fragrant sandal paste while the strong torment the weak. The invigorating town where the chants of the hymns and the fire sacrifices are well heard.
  • gyAlam ellAm uNda nam perumAnaik kaNdu – When he descends with such supremacy, would he also carry along his unhelpful attitude? No, here in thiruvaNvaNdUr, he is the protector and the companion during danger.
  • nam perumAnaik kaNdu – Seeing the one who showed his act of protecting during danger and accepted me exclusively.
  • pAdham kai thozhudhu – Paying obeisances at the divine feet. parAnguSa nAyaki said “kaigaL kUppi” (joining the palms) in previous pAsuram. Those who are worshipping cannot simply stand [they will fall at the divine feet at once]. Previous AchAryas explain “Praying and not paying obeisances is like strangling one’s neck while he is eating”. nanjIyar mercifully explains “Only when I pay obeisances to a respectful SrIvaishNava, would I feel like being relieved from hunger after eating”. Alternative explanation [bhattar’s view] – parAnguSa nAyaki tells the crane, you go and fall at his divine feet such that your hands hit his divine feet highlighting my praNaya rOsham (romantic anger)”.
  • paNiyIr – She cannot say the angry words to the crane [AchArya] as she would say to emperumAn. So, she is addressing them respectfully.
  • adiyEn – I am not a servitor to the one who is going to accept me through you but a servitor to you who are going to eliminate my loss and unite me with him as said in sthOthra rathnam 2nithya yadhIya charaNau SaraNam madhIyam” (SrIman nAthamunigaL’s divine feet are always my refuge).
  • adiyEn thiRamE – My situation is not the same as his. You explain my situation to him, and it can last as long as mahAbhAratham.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 11 – kadai ninRu

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

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avathArikai

emperumAn asks AzhwAr “you are saying ‘protect me’ and putting all the responsibility on my head. Shouldn’t there be some benefit or the other with you also?” to which AzhwAr responds saying “one can attain other deities and ask for very low benefits only such as swargam (heaven); is it possible for one to know about you, who are absolutely unquantifiable, and attain you?  Who can know about your divine feet and attain you, who can remove the sorrows of having attained other deities? Who can attain you, after knowing your simplicity?”

Let us go through the pAsuram and its meanings:

kadai ninRu amarar kazhal thozhudhu nALum
idai ninRa inbaththarAvar pudai ninRa
nIrOdha mEni nedumAlE nin adiyai
yArOdha vallAr avar

Word by Word Meaning

(samsAris (dwellers of materialistic realm))
amarar kadai ninRu – standing at the doorstep of other deities
nALum – at all times
kazhal thozhudhu – falling at (their) feet

(without realising salvation)
idai ninRa inbaththar Avar – they will realise the pleasures lying in-between (such as heaven etc)
pudai ninRa nIr Odham mEni nedumAlE – Oh the supreme being who is having the form of ocean which is surrounding this world!
nin adiyai – your divine feet
Odha vallAr avar yAr – is there anyone who can think of? (there is no one)

vyAkyAnam

kadai ninRu – standing at the door step of various deities at the places of their dwelling. kadai  – door step.

amarar – these deities are called as amarar (immortals) as they live for a few years longer [than we]. vEdham says “na brahmA nESAna:…” (not brahmA, not ISan [the deity for creation and destruction as ordained by emperumAn] have seen SrIvaikuNtam). Not realising that these deities also get destroyed one day, the samsAri [dweller of materialistic realm] thinks that they are immortals.

amarar kazhal thozhudhu – the samsAri keeps falling at the feet of such deities, one after another. These deities, unlike emperumAn, are not capable of granting all wishes of a samsAri. Hence the samsAri keeps falling at the feet of each of these deities to get each wish granted.

nALum thozhudhu – these deities keep asking for various things to satisfy themselves such as infant or goat or rooster etc and are difficult to worship. Thus, until they grant him his wish, the samsAri has to keep holding on to their feet, for a long time. These deities are unlike emperumAn who had mercifully said in SrI bhagavath gIthA 9-26pathram pushpam palam thOyam…” (worship me with a leaf, or a flower or a fruit or water). Even after worshipping them in such a hard way, what can these deities grant?

idai ninRa inbaththar Avar – they [those who worship these deities] will get to experience comfort in swargam (heaven) which is neither here nor there, and is more of a hurdle. They do not enjoy you as in paramapadham (SrIvaikuNtam) like mukthars and nithyars. They do not stay here (on earth) like us, worshipping you and expecting to reach SrIvaikuNtam soon. Since it [heaven] is a place full of egotists and they stay for a long time, as said in mudhal thiruvandhAdhi 56kadikkamalaththil uLLirundhum kANgilAn kaNNan adikkamalam thannai ayan” (even though brahmA is residing in the fragrant lotus flower which grows out of emperumAn’s navel, he does not get to worship the divine feet of emperumAn) they do not worship you to get uplifted and merely enjoy the mediocre comforts such as swargam etc. How ignorant is this!

But why do they carry out such a foolish act? It is because they do not know your greatness, says the AzhwAr

pudai ninRa nIrOdha mEni – AzhwAr mercifully describes about the divine form of emperumAn which removes the ennui of those who have dharSan (audience) of his divine form. His divine form has the complexion of the ocean which surrounds the earth. Is it only the divine form?

nedumAlE – Oh one who has immeasurable greatness of AthmasvarUpam (nature of emperumAn’s soul)!

nin adiyai OdhavallAr avar yAr – Is there anyone here who, knowing that you are greater than everyone else, attains your divine feet as the ultimate benefit through worship etc? There are many in this world who attain other deities for lowly benefits. The opinion here is that even among those who worship emperumAn, there are very few who consider him as both the means and the benefit. Hasn’t emperumAn himself said in bhagavath gIthA 7-19 “vAsudhEvas sarvam ithi sa mahAthmA sudhurlabha:” (those great souls who consider emperumAn as everything are very rare)!

There is another interpretation to this pAsuram.

amarar – other deities such as brahmA, rudhra et al

kadai ninRu – holding on to the door of your temple

kazhal thozhudhu – worshipping your divine feet

nALum idai ninRa inbaththar Avar – instead of enjoying you as the ultimate goal, they will seek positions such as brahmA, rudhra, indhra etc, similar to asking for loin cloth from a wish fulfilling tree such as kaRpakam (a celestial tree). AzhwAr feels sad about the ignorance of such people. Hasn’t nammAzhwAr too divinely mentioned in his thiruviruththam 92 “ninnai viNNOr thAL nilam thOyndhu thozhuvar nin mUrththi pal kURRil onRum kANalum aNgol enRE vaigal mAlaiyum kAlaiyumE” (the celestial entities will worship you everyday both in the morning and in the evening, with their feet firmly rooted to the ground [so that you would get rid of their enemies and] not because they wish to see one of your varied forms)! nammAzhwAr conveyed the same meaning in bhUdhaththAzhwAr’s verse “nin adiyai yAr Odha vallAr” in his verse “nin mUrththi pal kURRil onRum kANalum Angol enRE

We shall take up the 12th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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