Daily Archives: October 17, 2017

thiruvAimozhi – 6.1.8 – thirundhak kaNdu

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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 eighth pAsuram, parAnguSa nAyaki says to a maina “You see him properly and tell him a message so that if I hear his argument I can give him a proper response”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends a maina towards emperumAn who is having the symbols of dominance/supremacy.

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

thirundhak kaNdu enakkonRuraiyAy oN siRu pUvAy!
serundhi gyAzhal magizh punnai sUzh thaN thiruvaNvaNdUr
perundhaN thAmaraikkaN peru nIN mudi nARRadandhOL
karundhiN mAm mugil pOl thirumEni adigaLaiyE

Listen

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

oN – attractive
siRu – having a small form as said in “pulan koL mAN” (dwarf which can be captured by the eyes)
pUvAy – Oh maina!
serundhi gyAzhal magizh punnai – by four types of flower-bearing trees
sUzh – surrounded by
thaN – invigorating
thiruvaNvaNdUr – in thiruvaNvaNdUr
peru – very broad
thaN – cool
thamarai – like lotus flower
kaN – divine eyes

(revealing his reign over the universe)
peru – huge
nIL – tall
mudi – having the divine crown
thadam – well rounded
nAl – four
thOL – divine shoulders
karu – having dark complexion
thiN – remaining very firm instead of fading away eventually
mA mugil pOl – like a great cloud
thirumEni – having a divine form
adigaLai – the sarvaswAmi (supreme lord of all)

(his thoughts)
thirundha – properly
kaNdu – see
enakku – for me who is desiring to know his opinion
onRu – a message
uraiyAy – bring me.

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

Oh attractive maina who is having a small form as said in “pulan koL mAN“! The sarvaswAmi who is in invigorating thiruvaNvaNdUr which is surrounded by four types of flower-bearing trees, is having very broad, cool lotus like divine eyes, huge and tall divine crown, four well rounded divine shoulders, and is having divine cloud like form which is having dark complexion which remains very firm instead of fading away eventually. You see him properly and bring a message for me who is desiring to know his opinion. gyAzhal – a type of greenish creeper. With this, it is explained that the compact stature of the gatakas (AchAryas) and their presentation of truth as they have seen it [without any dilution], are to be enjoyed.

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

  • thirundhak kaNdu – You see him as I have identified him. Don’t just see for yourself, but see that you can explain to others.
  • enakku – for me who is going to survive hearing your message.
  • onRu uraiyAy – You don’t need to tell me everything about him, but just one aspect is sufficient. [Now] She is not seeking to enjoy but merely to sustain herself. When said as in SrI rAmAyaNam sundhara kANdam 34.3 “yAni rAmasya chinAni” (SrI rAma’s features), one cannot avoid saying about everything. Explained as – see him clearly and give me a message. Also explained as – please give me a message for my sake. Thus, by these two explanations, there is no other option than sustaining oneself by hearing AchArya’s words or sustaining by his grace.
  • oN siRu pUvAy – On seeing your efforts I realise that my request is extraneous! Your action says that you are set out to help others!
  • siRu pUvAy – Their compact form is convenient unlike hanuman who had to assume a huge form while crossing the ocean and a small form form while entering the palaces of the enemies in lankA. oNmai – their attractive beauty.
  • serundhi … – One need not even consider his beautiful features, just the joyful abode is sufficient [to bind oneself there]. His non-arrival is not his fault, but is due to the joyful nature of the land.
  • serundhi gyAzhal magizh punnai sUzh – He will come if there is one or two aspects that bind him there; when they surround him from all four directions, how can he come? It appears that each side is having a type of tree.
  • perum thaN thAmaraik kaN – The invigorating eyes which are broader than those who can enjoy; having well-blossomed form, freshness, coolness, fragrance etc.
  • peru nIL mudi – One who is crowned as the lord for both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm). Also explained as – his lordship of thiruvaNvaNdUr is greater than being the lord of both realms. Alternative explanation – as said in SrI rAmAyaNam AraNya kANdam 37.108 “yasya sA janakAthmajA” (for that SrI rAma whom sIthA is the consort), the crown which he is wearing after captivating her.
  • peru nIL – great growth.
  • nAl thadam thOL – The shoulders which have expanded like the branches of kalpaka (celestial) tree, on embracing her. The divine shoulders which four in number and well rounded.
  • karum thiN … – His form is similar to a dark, firm and great cloud. Alternative explanation [bhattar‘s view] – a form that resembles a firm, infinitely huge cloud, which is having an invigorating complexion. Only the colour is comparable to the cloud; his hardened heart is his special feature. Only if we find a dark cloud which is also hard-hearted, it can match him (emperumAn).
  • thirumEni adigaLaiyE – Without having to explain anything else, just on seeing his divine form, he will make one think “he is the lord for everything”. Alternative explanation [bhattar‘s view] – having such divine form, and yet keeping such form for his own enjoyment.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 17 – maRRAr iyalAvAr

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avathArikai

AzhwAr says that apart from emperumAn who is like this (as mentioned in the previous pAsurams) there is no one who is apt to be attained. Those deities who are well known in samsAram (materialistic realm) as being apt for being attained such as brahmA et al, themselves attain emperumAn to fulfil their desires. This being the case, the only entity for us to attain is emperumAn says the AzhwAr. As mentioned in mahA nArAyaNa upanishath 11-13 “sa brahmA sa Siva: sEndhra:” (he himself is brahmA, he himself is Siva and he himself is indhra), deities such as brahmA, Siva and indhra are part of his physical form, attain him and realise their svarUpam (basic nature). In the 12th pAsuram, AzhwAr had mentioned “pavarum sezhum kadhirOn oN malarOn kaN nudhalOn anRE” (sun, brahmA and Siva follow emperumAn and keep worshipping him everyday). In that pAsuram it was mentioned that apart from emperumAn there is no other SEshi (possessor).  In this pAsuram, it is mentioned that apart from emperumAn there is none apt to be attained. In that pAsuram, mention was made of deities in general such as sun. Here, mention is made of deities in high positions such as brahmA. Even those great entities who are occupying great positions, show their emptiness and obtain what they desire from emperumAn.

Let us go through the pAsuram and its meanings:

maRRAr iyalAvAr vAnavarkOn mAmalarOn
suRRum vaNangum thozhilAnai oRRaip
piRaiyirundha senjadaiyAn pin senRu mAlaik
kuRai irundhu thAn mudiththAn koNdu

Word by Word Meaning

vAnavar kOn – indhra, the head of all celestial entities
mA malarOn – brahmA, who dwells on the lotus flower, shooting  out of emperumAn’s navel
suRRum vaNangum thozhilAnai – one who has activities such that he is surrounded on the sides and worshipped [by the above-mentioned entities]
mAlai – emperumAn
koNdu – keeping (in the heart)
oRRai piRai irundha senjadaiyAn – rudhra who is having reddish matted hair and who dons moon with single kalA (phase of the moon)
pin senRu – following [emperumAn]
irandhu – begging him
kuRai – his shortcoming (of brahmahaththi dhOsham, the fault of removing one of brahmA’s heads)
thAn mudiththAn – he completed his task

(this being the case)
iyal AvAr – apt to be attained
maRRu Ar – who else is there, apart from sarvESvaran (supreme being)?

vyAkyAnam

maRRAr iyalAvAr – is there anyone other than sarvESvaran (supreme being) emperumAn who is known? There is no one other than emperumAn and only he is apt to be attained.

vAnavarkOn mAmalarOn – indhra, the lord of dhEvas (celestial entities) and brahmA, who has as his dwelling place the lotus flower growing out of emperumAn’s navel

suRRum vaNangum thozhilAnai – indhra and brahmA instead of going directly to emperumAn, will go a little bit away on the side and attain him. emperumAn, who has such a quality (of being worshipped). Or, one who carries out favourable activities. Or, we can interpret it as one whose activities are worshipped by entities such as indhra, brahmA et al. Don’t even such deities attain emperumAn and fulfil their needs!

thozhilAnai – one who is attained in this way.

While brahmA, indhra et al strive hard to attain emperumAn

maRRar iyalAvAr – who are the others striving? nammAzhwAr, in his thiruvAimozhi 6-10-8 conveys the same meaning “nOlAdhARREn una pAdham kANa ennum nuNNuNarvin nIlAr kaNdaththu ammAnum niRai nAnmuganum indhiranum ” (one with fine emotions such as Siva, one with supreme knowledge such as brahmA and indhra – these entities come and worship emperumAn saying that they will not adopt any means to attain his divine feet).

oRRaippiRai irundha sem sadaiyAnoRRaippiRai here refers to single phase of the moon. In other words, it refers to a unique phase. Siva, who has reddish matted hair, who dons moon with such a unique phase, and is comfortable.

pin senRu mAlaik koNdu – having affection (mAl) in his heart; having emperumAn (mAl) in his heart.

pin senRu – following emperumAn

kuRai irandhu – and then humbly appealing about his fault

thAn mudiththAn – completed that task and fulfilled his desires. Thus AzhwAr says that even entities in high positions such as brahmA, Siva and indhra attain emperumAn and have their desires fulfilled. This being the case, AzhwAr asks whether there is anyone other than emperumAn who is fit to be attained.

We shall take up the 18th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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