Daily Archives: November 14, 2017

thiruvAimozhi – 6.2.8 – piNakki yAvaiyum

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki and her friends thought “only if we remain in his presence, he will discuss secrets with us” and set out to leave, and he blocked their way; seeing him they said – if you who are sarvagya (omniscient) forcefully stop us as said in “don’t you who know everything, know this?”, what would those who are unfavourable say?.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. He approached them and tried to trouble them; they thought “only if we remain here, we have to go through these”. One by one, they started to leave; he thought “is this what you are planning” and blocked their way. Since it is a garden, there is only a small pathway. When nanjIyar was mercifully explaining this pAsuram, AppAn [thiruvazhundhUr araiyar] asked “What will he do if they just cross over him?”, he mercifully said “Who is going to benefit out of it? [emperumAn only] He blocked the way thinking either one of two will happen [i.e., if they remained,  his desire will be fulfilled, and if they crossed, the objective of his efforts to unite will fructify, because they will come in contact with him while crossing]”.

You are standing in our way; when others see what you do, they will think that you are related to us and doing such things out of such relationship; is there any limit to your playful acts towards everyone? You are such that, you will bring in transformation for everything else other than you and will remain unchanged; similarly you have charged us emotionally and you remain unchanged!

pAsuram

piNakki yAvaiyum yAvarum pizhaiyAmal bEdhiththum bEdhiyAdhadhu Or
kaNakkil kIrththi veLLak kadhir gyAna mUrththiyinAy!
iNakki emmai em thOzhimAr viLaiyAdap pOdhumin ennap pOndhOmai
uNakki nI vaLaiththAl en sollAr ugavAdhavarE!

Listen

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

yAvarum yAvaiyum – all chEthanas (sentient beings) and achEthanas (insentient entities)
piNakki – mixing (at the time of deluge not to have name and form)
pizhaiyAmal – without causing (any effect to karmas (deeds) of those chEthanas)
bEdhiththum – while causing differences in the form of dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants)
bhEdhiyAdhadhu – not to have the true nature impacted (due to the defects in those forms)
Or – unparallel
kaNakku il – unlimited
kIrththi veLLam – having ocean of glories
kadhir – in the form of rays (radiance)
gyAnam – gyAnam (knowledge) in the form of sankalpa (will)
mUrththiyinAy – oh you who are having as form!
em – belonging to the same category [as we] and having equal sorrow [as we]
thOzhimAr – friends
emmai iNakki – convincing us
viLaiyAda – “to play
pOdhumin – go”
enna – as they told us, considering such playing as the reason
pOndhOmai – us who came here (without knowing that you are here, just to play)
uNakki – make us wither, being unable to even eat
nI – you
vaLaiththAl – block us

(seeing this)
ugavAdhavar – those people who don’t like this
en – what
sollAr – will they say?

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

You (emperumAn) mixed with all chEthanas and achEthanas causing differences in the form of dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants) without causing any effect in their karmas, not to have the true nature impacted; oh you who are having gyAnam (knowledge) in the form of radiant sankalpa (will) as form which is having unlimited ocean of glories! As our friends belonging to the same category [as we] and having equal sorrow [as we] convinced us saying “go and play”, considering such playing as the reason, we came here; if you make us wither, being unable to even eat, and block us, what will those people who don’t like  this, say?

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

  • yAvaiyum yAvarum piNakki – Mixing with those [insentient] entities which have no consciousness to recognise their togetherness with him and with those [sentient] entities which consciously do not recognise their togetherness with him, and remaining indistinguishable from them as said in subhAla upanishath 2 “thama: parE dhEva EkI bhavathi” (the primordial matter mixes with paramAthmA).
  • pizhaiyAmal bEdhiththum – Separating them without missing anything. Protecting them by keeping them in his stomach [during intermediary deluge] and then letting them free, and letting them free after a [total] deluge. Just as those who migrated from a place during disturbed times, would return to their original residence once peace returns, and would continue with their routines. Separating the AthmAs and karmas from him, such that one person’s karma does not get consumed by some one else.
  • bEdhiyAdhadhu Or kaNakkil kIrththi veLLak kadhir gyAna mUrththiyinAy – Though it is the same brahmam which is the effect and the cause, it remains with EkarUpa (singular form), adhvithIya (without second), unlimited ocean of glories and knowledge in the form of radiance and divine will, without manifesting the differences such as subtle transformation of achith (insentient), ignorance of the chith (sentient), achith’s nature of the object itself transforming into some other form and chith’s nature of having changes in qualities. Oh such empermAn! He is said in thiruvAimozhi 1.5.2 “ellAp poruLgatkum viththAy mudhalil sidhaiyAmE manam sey gyAnam” (being the seed for all entities, without losing any of his attributes, in the form of knowledge). With this – it is explained that emperumAn remains EkarUpa – without grief in separation and joy in union.
  • kaNakkil kIrththi veLLam – If one sets out to say “he is of such qualities”, he will only become tired in trying to measure it fully.
  • kadhir gyAna mUrththiyinAy – Having no shortcoming in knowledge even when entities unite with him or get separated.
  • kadhir gyAna mUrththiyinAy – Not losing the shine after completing the task; shine increases as he engages in his tasks.
  • kadhir gyAna mUrththiyinAy – Oh one who is an embodiment of knowledge!
  • iNakki … – Speaking to convince. They said “that is a place to which krishNa does not come”
  • emmai – Us who don’t know that it is dangerous to be united with you.
  • en thOzhimAr – What is the point in hating you? Is there any fault in you? All this is due to those who united us with you! It is implied that one will celebrate those who do favours in bhagavath vishayam, when one understands about the distinguished nature of bhagavAn. Both here [in material realm] and there [in spiritual realm], everything is due to them as said in sthOthra rathnam 2 “… nithyam yadhIya charaNau SaraNam madhIyam” (My salutations to SrIman nAthamunigaL whose divine feet are always my refuge in this world and the other world as well).
  • en thOzhimAr – Only those belonging to same clan will unite [us].
  • viLaiyAdap pOdhumin ennap pOndhOmai – We did not know that they are actually helping you. We believed their words and did not look deep into their heart. If we knew that you were here, we would not have thought of coming here; we did not know that you are seeing us through them.

emperumAn asked “Leave that aside; so what? If you had come here on their advice, what have you lost now?”; they said,

  • uNakki nI vaLaiththAl – uNakkugai means making them wither to be unable to sustain themselves. What else do we need to get now? Neither we are able to leave from here; nor we are able to come close to you and enjoy your face.

They asked – [Others – people of the town] What would those who don’t like to see this [our interaction] say? emperumAn replied – What shall I say? As I am considered “ISvara” (supreme lord), and you are just “lowly cowherd girls”, what is there to say [there is no real match for us to be discussed by others]. They said – You being the sarvESvara and we being cowherd girls is the reason why they will speak about us. [Another view. Others – those other girls who are attached to emperumAn] To be spoken at par with ISvara, they are not like nappinnai pirAtti. emperumAn asked “If you consider yourself not having any attachment towards me, what is there to worry about this?”.

  • en sollAr ugavAdhavarE – Would those who don’t like our interaction know that we do not have attachment towards you? As you delay a little bit here, would they not cite this as the reason saying “they are being together now”? Would they speak knowing about you who are blocking and us who are blocked?
  • en sollAr ugavAdhavarE – Your dear girls who have lightning like waist would speak to you harshly. What will those who cannot tolerate your separation say?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 45 – uLadhenRu iRumAvAr

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avathArikai

AzhwAr says that those who praise emperumAn like this will not feel happiness or sorrow whether they get or do not get other benefits. He says that those who hold on to the divine feet of emperumAn, who is very sweet to nithyasUris (permanent dwellers of SrIvaikuNtam), will not bother about getting wealth or losing it.

Let us go through the pAsuram and its meanings:

uLadhenRu iRumAvAr uNdillaiyenRu
thaLardhal adhanarugum sArAr aLavariya
vEdhaththAn vEngadaththAn viNNOr mudi thOyum
pAdhaththAl pAdham payinRu

Word by Word Meaning

aLavu ariya vEdhaththAn – one who is mentioned by the boundless vEdhas
vEngadaththAn – one who is dwelling in thiruvEngadam [thirumalai hills]
viNNOr mudi thOyum pAdhaththAn – emperumAn whose divine feet are worshipped by (the crowns of) nithyasUris
pAdham – in his divine feet
payinRu – those who are familiar with
uLadhu enRu iRumAvAr – will not feel proud that they have (wealth)
uNdu illai enRu – (wealth was) there yesterday and got destroyed today, saying so
thaLardhal adhan arugum sArAr – they will not go anywhere near the characteristic of being slack

vyAkyAnam

uLadhu enRu iRumAvAr – a person, who has been in abject poverty right from birth, suddenly gets a huge treasure. Soon he starts behaving unlike anyone else in the world. Forgetting his past, he insults his parents and his teachers due to his being wealthy now. If someone talks about paralOkam (SrIvaikuNtam) he will laugh derisively at them.  However, those who are always with emperumAn will not respect wealth as an entity at all. Hence they will not even know its existence.

uNdu illai enRu thaLardhal adhan arugum sArAr – if one has to say the opposite of the earlier phrase (uLadhu enRu iRumAvAr), it should be said as “illai enRu thaLarAr”. However, in the phrase present in the text, it is seen as uNdu illai enRu thalArAr. The purpose of saying this way is that in the case of one who has been in penury for a long time, if that state of penury continues, he will tolerate it and will not feel sad. Unlike that, if a wealthy person becomes poor in between, it will create a huge sorrow for him and make him feel slackened. Isn’t it the thought that he was rich once upon a time and that he is not so now, that would make him feel enervated? Those who attain emperumAn will be without this listlessness. Being rich once and not having that wealth later would make the person feel “we were comfortable earlier. But we are suffering now” and be a reason for the weariness. When arthArthi (one who is asking for wealth for the first time) does not get it, it will not make him feel sad. But an Arththan (one who wants to get back lost wealth) will feel sad if he does not get back his wealth. Just as being with emperumAn and being separated from him are desirable, getting wealth and losing it will create sorrow. Would being separated from emperumAn be desirable? In thiruviruththam 2nd pAsuram it says “azhunIr thuLumba alamaruginRana vAzhiyarO” – the friend of the nAyaki (lead female character), looking at her tears, says “these tears are due to the deep love that the nAyaki has towards the nAyakan (lead male character, in this case emperumAn himself) and this sight is a great one, being reflective of that love. Hence, this love should remain like this always, without any change” and blesses her (vAzhiyarO). In aSOka vanam (in lankA), sIthAppirAtti was suffering in separation from SrI rAma and was in tears. Seeing this, hanuman asks her “kimartham thava nEthrAbhyAm vAri sravathi SOkajam” (who for are the sorrowful tears welling up in your divine eyes?) (These indicate that there are instances where separation from emperumAn is also celebrated). The distinction of gyANis from the worldly people is the sorrow that they have because of separation from emperumAn! Isn’t it this separation which is mentioned in thiruvAimozhi 6-7 “uNNum sORu” and 6-5 “thuvaLil maNimAdam” decads? thiruvAimozhi 6-5-7 says “munnam nORRa vidhikolO mugilvaNNanthan mAyangolO” (it is either due to my good deeds or his (emperumAn’s) mercy (that she has become like this)). bhImasEnan on seeing the exhaustion in hanuman’s body says “nirguNa:paramAthmAsau dhEham thE vyApya thishtathi” (emperumAn having the bow without the arrow in place, is seen all over your body). Thus in several instances, it has been said that separation is also desired.

Moreover,

adhan arugum sArAr – Even the gyAni (knowledgeable person) who does not have any listlessness due to loss of wealth, will have the sadness of not having wealth. But those who have attachment towards emperumAn will not have even that repentance. Only if they consider wealth as important will they have repentance! They are not the people who think initially that wealth is permanent and later feel that it is not. The feeling of sorrow will happen only if something which was considered as permanent disappears! The reason for such people not having happiness or sorrow is because emperumAn, to whom they are attached, does not have them.

aLavariya vEdhaththAn – Unlike the wealth that we have seen so far, which is not there one day and appears later, this wealth [emperumAn] is always present. The supreme being is not identified by inference or by perception. He is established by vEdhams (sacred texts) which have not been written by any one person and which are unbounded and faultless. emperumAn is known only through vEdhams.

aLavariya vEdhaththAn – He is established by the boundless vEdhams. He is like a wealth which will not diminish even as it is being consumed. Hasn’t thirukkuRundhANdakam mercifully referred to him as “nidhiyinai”(emperumAn is the wealth)! Is it not this wealth which remains after excesses such as aiSvaryam (worldly wealth) and kaivalyam (AthmA enjoying itself) have been filtered out! The material wealth’s pride is that it can be seen. Unlike this, should emperumAn’s greatness be felt only through inference? For one who wishes to see emperumAn, what is the purpose in telling him that emperumAn is established only through vEdhams?

vEngadaththAnemperumAn who has the pride of being known only through vEdhams, is dwelling in thiruvEngadamalai [thirumalai hills] only because he can be seen by everyone and he remains there as the epitome of simplicity .

Is such an entity, who has all the greatness in him, and who has to be known only through vEdham, equal to others? If that were the case, your (AzhwAr’s) wealth has become manifested to the eyes just like our (material) wealth.

viNNOr mudi thOyum pAdhaththAn – AzhwAr says that even nithyasUris (permanent dwellers of SrIvaikuNtam) will suffer like him. thiruvEngadamalai has some greatnesses which are not seen in paramapadham (SrIvaikuNtam). nithyasUris, who have no connection with samsAram (materialistic realm) at all, thinking of emperumAn’s simplicity, give themselves up to him and offer their heads at the divine feet of emperumAn . He is very much liked by nithyasUris. If one accepts emperumAn, and is an expert on vEdhams, should he not support when emperumAn, who is liked very much by nithyasUris, takes residence at thirumalai?

vEdhaththAn vEngadaththAn – As mentioned in thaiththirIya upanishath 1-4 “yO vEdha nihitham guhAyAm paramE vyOman” (whoever knows about the treasure hidden in paramAkASam (SrIvaikuNtam)), apart from reading in copper inscriptions (vEdhams) that wealth exists,  the place where that wealth manifested itself so that it could be seen by the eyes is thiruvEngadam. For experts in vEdham, the great treasures are only the divine places (dhivyadhESams) where emperumAn takes residence with happiness.

viNNOr mudithOyum pAdhaththAn pAdham payinRu uLadhenRu iRumAvAr – For those who have attained the divine feet of such an emperumAn, is there anything else to think of?

payinRu uLadhenRu iRumAvAr – When they approach emperumAn they will not think of the profit/loss which accrue out of material wealth. There is no place for these people either to feel arrogant or listless. This is because the entity emperumAn is such that one cannot think of anything else.

uLadhenRu iRumAvAr – arrogance due to scholarliness, wealth and clan that one is born in, will surround ignorant people, as mentioned in the saying “vidhyAmathO dhanamatha:” while gyANis (those with knowledge) will ride over them.

arugum sArAr – Just as vibhIshaNa gave up everything prior to approaching SrI rAma as said in SrI rAmAyaNam yudhdha kANdam 19-5 “parithyakthA mayA lankA mithrANi cha dhanAni cha” (the kingdom of lankA, friends and wealth have been given up by me), while they have to give up all materialistic things, they will feel happy that all these entities have gone away from them.

We shall take up the 46th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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