Monthly Archives: January 2018

iraNdAm thiruvandhAdhi – 75 – perugu madha vEzham

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avathArikai

After AzhwAr said that he is great, emperumAn asked him to sing a poem on him and this pAsuram is the poem that AzhwAr sang then. Just as SrI rAmAyanam came out of vAlmIki’s poems, details about thiruvEngadam come out of this AzhwAr’s poem.

Let us go through the pAsuram and its meanings:

perugu madha vEzham mAppidikku mun ninRu
iru kaN iLa mUngil vAngi arugirundha
thEn kalandhu nIttum thiruvEngadam kaNdIr
vAn kalandha vaNNan varai

Word by Word Meaning

perugum – flowing copiously
madham – the liquid that comes out during periods of exultation
vEzham – (male) elephant
mA pidikku mun ninRu – standing in front of its great female elephant
iru kaN iLa mUngil vAngi – plucking a bamboo sprout with two nodes
arugu irundha thEn kalandhu – dipping (that bamboo sprout) in honey available nearby
nIttum – when it offered (to the female elephant, with its trunk)
thiruvEngadam kaNdIr – is that not thiruvEngadam!
vAn kalandha vaNNan varai – it is the hill which is the residence for emperumAn who has the complexion of cloud

vyAkyAnam

perugum madha vEzham – elephant which secretes the liquid during its period of exultation, in overflowing manner like a river. Unlike the way periyAzhwAr mentioned in his thirumozhi 1-7-1 “mummadhappunal” instead of secreting from three places in its body, the liquid was flowing from various places, like a flood, for this elephant, by looking at which even the lions will be scared. When the flow of liquid stops, the elephant will be able to gain some sense. But when it is in exultation, the elephant cannot be controlled in any way.

mAppidikku mun ninRu – it will stand in front of of its proud female elephant. The pride for the female elephant is that it is able to control the male elephant which is otherwise uncontrollable when it is in exultation.

mAppidi – the female elephant is capable of making the male elephant to starve for several days for its sake.

mun ninRu – Just as lakshmaNa told SrI rAma in SrI rAmAyaNam AraNya kANdam 15-7 “kriyathAmithi mAm vadha” (please command me that this [activity] should be carried out), the male elephant, when in exultation, would stand humbly before the female elephant. It would carry out any task at the command of the female elephant. All the activities of the male elephant would be under the control of the female. Just as emperumAn, who controls everyone, was under the control of pANdavas (the five sons of king pANdu), the male elephant would be under the control of its female.

mAppidikku mun ninRu – the reason for chEthana not being afraid of emperumAn’s svAthanthriyam (independence) is pirAtti (SrI mahAlakshmi). While his svAthanthriyam in itself is the cause for his forgiving  and accepting us, the real reason for this is pirAtti’s purushakAram (recommendatory role). SrI rAmAyaNa SlOkam 30-39 in AraNya kANdam says “tham dhrushtvA SathruhanthAram maharshINAm sukhAvaham | babhUva hrushtA vaidhEhi bharthAram parishasvajE ||” (after seeing SrI rAmapirAn who destroyed the enemies and comforted the sages, sIthA realised that she existed and embraced her husband tightly).

iru kaN iLa mUngil vAngi – in the same way, the female elephant is present here. Even though the male elephant is not under its own control, it would strive to keep the female elephant happy. It will pluck a bamboo sprout with two nodes and offer it to the female.

iru kaN – Even if the bamboo is so long that it will reach until the nether world, it has only two nodes.

vAngi – Even though the male elephant is so strong that it can bring down a mountain, when it comes to doing anything for its female, it will be very gentle with whatever it handles for the female. This verse refers to the gentleness of the bamboo and the care exhibited by the male elephant. It handled the bamboo shoot as if it were butter. The male will think that even if there is any shortcoming in its greatness, the female will not accept it.

arugirundha thEn kalandhu – just as inside the sannidhi (sanctum sanctorum) of emperumAn, various materials used in emperumAn’s thirumanjanam (divine bath) will be kept in their places without any fault, there too (in the forest) sweet materials such as honey will be available at various places without any shortcoming. Honey will be present inside the mountainous caves. The male elephant will dip the bamboo shoot in that honey and offer it to the female. Since AzhwAr has used the word kalandhu (mixed) this implies that bamboo and honey will be like two liquid materials [such soft bamboo].

nIttum – even if the female turns its face away not accepting it from the male, the male will continue to offer it. It will consider its offering [the bamboo] itself as the benefit. The female will be indifferent to its offering, saying “give it to those you like” and the male will beg the female to accept it.

nIttum – just as SrI rAma offered to sIthA as mentioned in SrI rAmAyaNam AraNya kANdam 96-2 “idham mEdhyam idham svAdhu” (this is pure; this is sweet), the male elephant will offer [the honey dipped bamboo shoot] to the female.

thiruvEngadam kaNdIr – isn’t it such thirumalai!

vAn kalandha vaNNan varai – it is the mountain of emperumAn, who is having the complexion of cloud. Just as the bamboo shoot and honey mixed well together with the same taste, the colour of cloud and that of emperumAn are the same here. It will be difficult to distinguish between the colour of cloud and the form of emperumAn.  Both the subject and the object of comparison are equal in all aspects.

We shall take up the 76th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं ३६

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ३५

 उपक्षेप

पिछले पासुरम में, मामुनि कहते हैं कि, “मरुळाले पुलन पोग वांजै सेय्युं एनदन”, जिस्से वें श्री रामानुज से, क्रूर पापों से प्रभावित इन्द्रियों के निमंत्रण से अपने बुद्धि को बहलाने केलिए  विनति करतें हैं। परंतु इसके पश्चात भी पापों का असर रहती  हैं। मामुनि कहतें हैं कि, उन्कि मन इन सारे नीच साँसारिक रुचियों के पीछे जाती है।  इतने संकट पहुँचाने वाले इन पापों की कारण पर मामुनि विचार करतें हैं और अंत में कहतें हैं कि इस प्रश्न का उत्तर वें नहीं जानते।  

पासुरम ३६

वासनयिल उट्रामो माळाद वलविनैयो

येदेंररियेन ऐतिरासा! तीदागुम

आईंपुलनिल अडियेन मनंतन्नै

वनबुडने तानदरुम वंदु

शब्दार्थ

ऐतिरासा – हे एम्पेरुमानारे

तीदागुम – वह जो आत्मा केलिए हानिकारक है

आईंपुलनिल – जो “पाँच इन्द्रियाँ” कहलातीं हैं और प्रभाव करति रहतीं हैं

अडियेन – मेरे

मनंतन्नै – मन के

आसै – (साँसारिक खुशियों) की इच्छा

वनबुडने – (ये इन्द्रियाँ) सशक्त रूप से

तान वंदु – अपने इच्छा से, बिना कोई दबाव के

अदारुम – मुझमे निरंतर  निवास करने कि तय किये

(इन विषयों में रुचि की, मामुनि श्री रामानुज से कारण पूछते हैं)

उट्रामो – क्या यह बंधन आधारित है

वासनयिल – पूर्व समय के असंख्येय पापों पर ?

वलविनैयो – क्या मेरे प्रसिद्द कर्म संबंधित पाप है

माळाद – जो हैं किसी सहायता के पार ( किसी प्रकार के तप से भी जो निकाल नहीं जा सकता )

येदेंरु – वह क्या है ?

अरियेन – मुझे पता नहीं ( अर्थात मामुनि, श्री रामानुज को इसका कारण पता कर, इसकी नाश करना चाहते हैं)

सरल अनुवाद

मामुनि श्री रामानुज से पूछते हैं कि, यह जानते भी कि यह सब  शास्त्रों से हानिकारक माने जाते  हैं ,उन्की मन और बुद्धि , पापों के प्रभाव से साँसारिक रुचियों के पीछे क्यों जातें हैं । इन इन्द्रियों और पापों के लगातार कष्ट कि कारण न जानते हुए, वे श्री रामानुज से कारण ढूंढ़ने कि और उनको नाश कर अपनाने कि  विनति करते हैं।  

स्पष्टीकरण

कुछ विषय आत्मा केलिए हानिकारक माने जातें हैं। “आईंकरुवी कंडविंबं” (तिरुवाय्मोळी ४.९. १०) वचनानुसार , पाँच इन्द्रियों के प्रभाव में आत्मा साँसारिक सुखों के पीछे जाता है। आत्मा इन रुचियों केलिए तरसता है।  शास्त्रों में यहीं सब हानिकारक कहे गए हैं।  “हरंदिप्रसपम मन” वचनानुसार ये इन्द्रियाँ मुझे हर दिशा में खींचतीं हैं।  मैं आप्के चरण कमलों को एकमात्र राह समझ कर शरणागति करता हूँ। मामुनि इस्के कारण का अनुमान करते हैं। क्या  कूरत्ताळ्वान के “धुर्वासनात्रदि मतस सूखमिन्दिरयोत्तम हातुम नमे मदिरलं वरदादिराज:” वचनानुसार अनादि काल के पापों के छाल में फसना ही कारण हैं ? या नम्माळ्वार के “मदियिलेन वलविनये माळादो” (तिरुवाय्मोळि १.४. ३) वचनानुसार क्या मेरे कर्म इतने शक्तिशाली हैं कि न तप से मिटा सके न फल अनुभव कि कष्ट को झेल कर छुटकारा पायें? कारण कि मुझे जानकारी नही हैं। हे रामानुज, आपसे विनति हैं कि आप इस पर विचार करें और कारण को नाश करें।  पिछले और इस पासुरम में “ आईंपुलनिल” इन्द्रियों से पाने वाली साँसारिक सुख हैं।  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-36/

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iraNdAm thiruvandhAdhi – 74 – yAnE thavam seydhEn

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

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avathArikai

AzhwAr says that with the happiness derived out of carrying out kainkaryam for emperumAn,  he was blessed to be qualified to sing paeans on him. Just as nammAzhwAr mercifully spoke in thiruvAimozhi 4-5-9vAnavar kOnaik kavi solla vallERku ini mARuNdE” (is there any enemy for one who is capable of singing paeans on the lord of nithyasUris?), bhUdhaththAzhwAr also mercifully speaks in this pAsuram.

Let us go through the pAsuram and its meanings:

yAnE thavam seydhEn EzhpiRappum eppozhudhum
yAnE thavam udaiyEn emperumAn yAnE
irum thamizh nanmAlai iNaiyadikkE sonnEn
perum thamizhan nallEn peridhu

Word by Word Meaning

emperumAn – Oh my swAmy (Lord)!
Ezh piRappum – in all births
eppozhudhum – in all states
thavam seydhEn – carried out penance
yAnE – only I
thavam udaiyan yAnE – it is I who reaped the benefit of carrying out that penance
irum thamizh nal mAlai – beautiful garlands of words strung in great thamizh
iNai adikkE – (to your) two divine feet
sonnEn – I offered
perum thamizhan – being an expert in great thamizh arts
peridhu – to a great extent
nallEn – being great
yAnE – only I

vyAkyAnam

yAnE thavam seydhEn – only I had carried out penance. This is the difference between me and the people of this world.

Ezh piRappum eppozhudhum – It was I who carried out the penance, the benefit of which was to sing paeans about attaining emperumAn, in all births and in all states. sIthAppirAtti said  “IdhruSam puNyapApam” (puNyapApam (virtue and vice) are like this) – pirAtti said that there is reason for her unlimited sorrow. The sin (vice) for her is SrI rAma’s anger. In the same way, this AzhwAr says that there is a reason for the benefit that accrued to him (in other words, he says that the reason is emperumAn’s mercy). He affirms the reason based on the benefit that he obtained. nammAzhwAr too has mercifully stated in thiruvAimozhi 2-7-6enakkE aruLgaL seyya vidhi sUzhndhadhAl” (emperumAn had to shower his mercy only for my sake).

yAnE thavam udaiyEn – it was I who attained the benefit of carrying out this penance.

emperumAn  – the reason for this is that he is my Lord. Hence, both his penance and the benefit are emperumAn only. thirumangai AzhwAr in his thirumozhi 6-3-4 calls emperumAn as “pOndhEn puNNiyanE”, saying that emperumAn is his virtue. AzhwAr asks whether there is anything for him to lose after emperumAn becomes his Lord. Only I have both the penance and the benefit of that penance, says the AzhwAr. The reason for this is that ….

yAnE irundhamizh nanmAlai – there is a major difference between the garland of vEdha (sacred text) and the garland of thamizh words [dhivya prabandham] that AzhwAr had strung. The garland of vEdha could be learnt only by limited people [male members in the first three varNas) while the garland of thamizh that AzhwAr had strung could be learnt by everyone.

yAnE thavam uadiyEn yAnE irum thamizh nanmAlai iNai adikkE sonnEn –  only I had carried out the penance. As a result of that penance, only I had the fortune of offering to your divine feet, a great thamizh garland, made with superior words without any fault in either the grammar or the poetic metrics, and which could be learnt by everyone.

perum thamizhan – there is none who has immersed in the dhrAvida SAsthram (the sacred text in thamizh) as much as I have. Is it only that there is none to equal me in this?

peridhu nallEn – it is not because of egoistic bent of mind that AzhwAr is calling himself as great. Just as nammAzhwAr had sung in thiruvAimozhi 7-9-4 “ennAgiyE thappudhalinRith thanaik kavi thAn solli”, AzhwAr says that emperumAn, through AzhwAr, composed paeans without any faults, on himself.

nallEn peridhu –Just as nammAzhwAr said in thiruvAimozhi 4-5-8yAvar nigar agal vAnaththE”, this AzhwAr says that there is none who is his equal. He says “nithyamukthars (the permanent dwellers of SrIvaikuNtam and those who reached SrIvaikuNtam after being liberated from samsAram) will worship emperumAn without any procedure and I too worshipped without following any rule or order. But that my prabandham is without any fault is my special greatness over them (nithyamukthars).  They are worshipping him from the apt place of paramapadham singing, as mentioned in thaiththirIya upanishath “Ethath sAmagAyannAsthE” (singing sAma vEdham like this) whereas I am worshipping him from the inapt samsAram (this materialistic world); hence I am greater than they”.

We shall move on to the 75th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.4.8 – nIL nilaththodu

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

Full series >> Sixth Centum >> Fourth 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, AzhwAr says “For me who is having the heart which constantly thinks about krishNa’s activities starting with his victory over bANa, is there any bewilderment?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn fulfilled his desire even by accepting alms ; For me who is having the heart which constantly thinks about  the activities of such krishNa starting with his victory over bANa, is there any bewilderment?”.

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

nINilaththodu vAn viyappa niRai perum pOrgaL seydhu
vANanAyiram thOL thuNiththadhum utpada maRRum pala
mANiyAy nilam koNda mAyan ennappan than mAyangaLE
kANum nenjudaiyEn enakkini enna kalakkam uNdE?

pAsuram 8

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

nIL – expansive
nilaththodu – earth
vAn – sky
viyappa – to the amazement
niRai – with many strong associates (while bANa himself was the real enemy, even those who came to support him such as rudhra, subrahmaNya et al)
perum pOrgaL – great battles
seydhu – performing
vANan – bANa’s
Ayiram thOL – the thousand shoulders (which were craving for battle)
thuNiththadhum – the way he severed
utpada – including
maRRum – other
pala – many
mANiyAy – as a brahmachAri (celibate boy, as a person seeking alms)
nilam – earth
koNda – accepted
mAyan – mischievous
en – manifesting such mischief to me
appan than – the benefactor, krishNa’s
mAyangaL – amazing activities
kANum – to see in front of me and enjoy the same
nenju – heart
udaiyEn – having;
ini – now
enakku – for me
enna kalakkam – what bewilderment
uNdu – present?

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

To the amazement of the expansive earth and sky, performing great battles with bANa and his many strong associates, krishNa severed the thousand shoulders of bANa; as a brahachAri, he accepted the earth through a mischievous way and manifested that mischief to me; I am having the heart to see in front of me and enjoy these and many other amazing activities of krishNa, the benefactor; now, for me what bewilderment is present? Only for those who don’t have an obedient mind, there would be bewilderment such as svarakshaNE svAnvayam (protecting oneself through self efforts), anyarakshyathvam (being protected by others) etc.

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

  • nIL nilaththodu vAn viyappa – To the amazement of the residents of earth and heaven. To the amazement of both humans who get amazed easily and celestial beings who remain unchanged for anything due to considering themselves to be great. It appears similar to “manjAkrOSanthi” [a statement which says that the cot is making noise implying the persons on the cot are making noise], as “viyappa” (amazed) is present subsequently [earth and sky on their own cannot be amazed due to lacking gyAnam, but the residents of earth and sky have knowledge to be amazed].
  • niRai perum pOrgaL seydhu – Engaging in a great battle without any shortcoming. That is waging a war which made even rudhra et al who consider themselves to be supreme to run away after losing the battle.
  • vANan Ayiram thOL thiNiththadhum – The way he eliminated the thousand shoulders of bANa which were engaged in unnecessary activities [of worshipping other dhEvathAs]. emperumAn eliminated his hands thinking “due to the craving of his hands, he went and worshipped everyone”.
  • vANan … – emperumAn made those hands to be prey for his chakra/army thinking “He wanted to worship someone and hence ended up worshipping rudhra to lose his hands”.
  • vANan … – To make the people of this world engage in apt worship for their hands, he made bANa lose his hands as he was worshipping other dhEvathAs. This dhEham (body) was given to the AthmA (soul) to engage it in the service of bhagavAn as said in  SrIvishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs). It is natural for ISvara to punish those who do not use their hands in an apt way. sarvESvara gave the hands to bANa (AthmA) only for surrendering unto him. He then punished thinking “he has not fulfilled it; he tried to overcome me”. For taking shelter of other dhEvathA, he got punished immediately. bANa did not take shelter of emperumAn not due to lack of ability (hands) but out of pride.
  • utpada maRRum pala – krishNa drove away event those who stood in support of bANa. Only after rudhra said as in SrIvishNu purANam 5.33.41 “krishNa krishNa mahAbAhO” (krishNa! krishNa! Oh mighty armed!), bANa knew krishNa’s true greatness.
  • mANiyAy nilam koNda mAyan – Assuming a form which is most apt for accepting alms, where he will survive if he got alms and will meet his end if he did not. AzhwAr is not usually attracted to SrI vAmanAvathAram [i.e., any avathAram other than krishNAvathAram]; but seeing the similarity between vAmana and krishNa in their unmatched beauty, mingling with everyone without any restriction, partiality towards his devotees and the great deeds done by him [for his devotees], AzhwAr is enjoying SrI vAmana.
  • nilam koNda mAyan en appan – AzhwAr thinks that emperumAn measured the three worlds only to capture AzhwAr himself.
  • appan than mAyangaLai kANum nenjudaiyEnnanjIyar used to say – piLLAn explains “since AzhwAr is known to have his heart and senses independently desire for emperumAn as said in thiruvAimozhi 3.8mudiyAnE‘, his heart will independently think and see”. Another explanation – as said in “katkaN” (external eye) and “utkaN” (internal eye), heart/mind is also said as “internal eye” – this could also imply that.
  • enakku ini enna kalakkam uNdE – Do I have the bewilderment of “I have not got to see emperumAn“? Another explanation – I don’t have the bewilderment of considering dhEvathAntharams (other dhEvathas) as saviours, the bewilderment of doubting emperumAn’s saviourship and the bewilderment of “I can protect myself”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 73 – Ayndhuraippan

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avathArikai

AzhwAr mercifully states in this pAsuram that thinking about how emperumAn remains attainable by everyone, he became sure that he will carry out kainkaryam permanently at his divine feet.

Let us go through the pAsuram and its meanings:

Ayndhuraippan Ayiram pEr Adhi nadu andhivAy
vAyndha malar thUvi vaigalum  Eyndha
piRaikkOttuch chengaN kari viduththa pemmAn
iRakkAdpadath thuNindha yAn

Word by Word Meaning

piRai Eyndha kOdu – having crescent shaped tusks
sem kAn – having reddish eyes
kari – the elephant gajEndhrAzhwAn
viduththa – one who released it from the jaws of crocodile
pemmAn – the supreme being
iRaikku – to SrIman nArAyaNa
AL pada – to be his servitor
thuNindha yAn – I became firm
Adhi nadu andhivAy vaigalum – during all times in the morning, noon and night
vAyndha malar – flowers that I could get my hands on
thUvi – strew them haphazardly
Ayiram pEr – the thousand divine names
Ayndhu uraippan – I will meditate in my heart

vyAkyAnam

Ayndhu uraippan – I will be constantly meditating on his divine names

Ayiram pEr – When meditating on emperumAn’s divine names, we would not have any rule that we will recite only such and such divine names and will leave out such and such divine names. We will recite all the divine names. Should one look for a proper time and place for mentioning one’s mother’s name? Only for those who desire only wealth are there rules that only such and such divine names are to be recited. For those who are not looking for any such benefit, there is no such rule. Just as one will swallow a chip of candy that one gets to lay his hands on, we will recite the divine names.

Adi nadu andhi vAy – during beginning, middle and end periods of the day. There is no rule with regard to time for reciting the divine names of emperumAn. One can recite during morning, noon and night, at all times.

vAyndha malar – even among flowers, there is no rule about which flowers are to be offered to emperumAn. With any flower that one could get his hands on.

thUvi – there is no rule in the way the flowers are offered. Scattering them without following any procedure

vaigalum – we will attain him at all times. Just as we eat everyday, we will recite his names everyday.

Eyndha piRaikkOttuch chengaN kari viduththa pemmAn – elephant with crescent shaped tusks and reddish eyes. The elephant could be considered as either referring to kuvalayApIdam which was incited by kamsa to kill krishNa or to SrI gajEndhrAzhwAn which was protected by emperumAn from crocodile. If it refers to kuvalayApIdam, we can construe it as referring to emperumAn removing the hurdles for his followers. If it refers to SrI gajEndrAzhwAn, we can construe it as referring to emperumAn’s affection towards those who approach him.

kari viduththu – unable to let go of the one flower that gajEndhran wanted to offer, releasing that gajEndhran from the jaws of crocodile.

pemmAn – to my swAmy (master); to my Lord who is the supreme entity. The knowledge that he is a servitor to emperumAn gives the confidence to AzhwAr to attain him.

iRaikku – emperumAn, the ordained lord.

Atpadath thuNindha yAn – I, who became sure that I will carry out service to emperumAn; I who became sure in the servitorship which is the benefit of attaining him. AzhwAr says that he carried out service, as emperumAn removed the hurdles; I who became sure that I will carry out service to emperumAn who is capable of destroying enemies.

We shall take up the 74th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं ३५

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ३४

 

उपक्षेप

मामुनि श्री रामानुज से कहतें हैं , “स्वामी! बाधाओं को निकाल कर मेरी रक्षा करने में ही आपकी चिंता हैं।  आपके अत्यंत कृपा के कारण, आपके प्रति कैंकर्य करने  कि अवसर दिलाने की इच्छा रखते हैं।  किन्तु साँसारिक रुचियाँ ऐसे कैंकर्य के प्रति मेरी दिलचस्पी को घटाने की कोशिश करतें हैं।  यह मेरे कर्मों की ही फल हैं। आपसे प्रार्थना हैं कि  इन्को नाश कर आपके प्रति नित्य दास्य भाव को  बढ़ाये रखें।   

पासुरम ३५

अरुळाले अडियेनै अबिमानित्तरुळी  

अनवरदम अडिमै कोळ निनैत्तु नीयिरुक्क

मरुळाले पुलन पोग वानजै सेय्युं एन्रान

वलविनैयै माट्री उन्पाल मनम वैक्क पन्नाय

तेरुळारुम कूरत्ताळवानुम अवर सेल्व

तिरुमगनार तामुम अरुळीचेयद तीमै

तिरळान अत्तनैयुम सीरवुळ एन्नै

तिरुत्ति उय्यक्कोलुम वगै तीरुम ऐतिरासा

शब्दार्थ

अनवरदम – (हे श्री रामानुज) हमेशा

निनैत्तु नीयिरुक्क – आप इस सोच में हैं

अरुळाले – आपके अत्यंत कृपा के कारण  

अडियेनै अबिमानित्तरुळी – कि मै परमपद के लायक हूँ और इस सँसार का नहीं

अडिमैं कोल्ल – और आप मुझें अपने प्रति नित्य कैंकर्य के लिए उपयोग करने का सोच रहें हैं।  

पुलन – (मेरे) इन्द्रियाँ

एन्रन – मेरे (जिनके कारण )

वल – शक्तिशाली

विनैयै – कर्म

वांजै सेय्युं – तरसते हैं  

पोग – और साँसारिक विषयों के पीछे जायें  

मरुळाले – और अज्ञान देते हैं जो आपके शुद्ध विचार को छिपाते हैं।  

पण्णाइ – (आपसे विनति करता हूँ) मुझे आशीर्वाद कीजिये

माट्री – ध्यान उस्से हटाएँ

मनम वैक्क – और मन को बहलाएँ

उन्पाल – अपने ओर

तेरुळारुम – जो ज्ञान से भरें हैं और जिन्का नाम हैं

कूरत्ताळवानुम – श्री कूरेश और

अवर सेल्व तिरुमगनार तामुम – कूरत्ताळवान के पुत्र होने की सौभाग्य मिलने वाले पेरिय भट्टर

अरुळीचेयद – अपने को नीच समज

तीमै तिरळान – पापों के समूह के सूची दिए

अत्तनयुम – (अत्यंत विनम्रता से ऐसे बतातें हैं ) वें सारें

सेरवुल्ल – (एक को भी न छोड़ कर) उपस्थित हैं

एन्नै – मुझ में

ऐतिरासा – यतिराजा

तेरुम – कृपया सोचें

वगै – कोई मार्ग

तिरुत्ति – मुझे सुधार कर

उय्यकोल्लुम – विमुक्त करने केलिए

सरल अनुवाद

इस पासुरम में मामुनि कहते हैं कि, श्री कूरेश और उन्के श्रेयस्वी पुत्र अपने ग्रंथों में, विनम्रता से जितने असंखित पापों कि प्रस्ताव किये हैं , वें  सबी उनमें (मामुनि में ) उपस्थित हैं।  यह पाप मामुनि को घेरे हैं जिसके कारण उन्हें, श्री रामानुज के, मामुनि को मुक्ति दिलाकर कैंकर्य दिलाने कि शुद्ध विचार समझने से रोखते हैं। क्रूर पापों से प्रभावित अपने इन्द्रियों से नियंत्रित बुद्धि को सही रास्ते में निर्माण करने को, श्री रामानुज से मामुनि  विनति करतें हैं।  

स्पष्टीकरण

मामुनि प्रस्ताव करतें हैं , “हे श्री रामानुज! श्री कूरेश और उन्के पुत्र होने की महान मौका पाने वाले पेरिय भट्टर के ज्ञान को प्रशंसा करने वाली वचन है , कूरनाथभट्टाक्य देसिकवरोक्त समस्तनैच्यं अद्यास्ति असंकुचितामेव (यतिराज विंशति १५) .  श्री कूरेश के पुत्र होने के सौभाग्य के कारण, भट्टर “श्रीरंगराज कमलापदलालि तत्त्वं” कहलातें हैं।  अत्यंत विनम्रता के कारण, श्री कूरेशर और भट्टर अपने पापों के सूची देतें हैं जिन्मे “पुत्वाचनोच अधिक्रामांग्यां (वरदराज स्तवं)” जैसे वचन भी हैं। यह सारे पाप मुझ में अधिकतर रूप में उपस्थित हैं। मामुनि आगे कहतें हैं, “हे रामानुज! “सेयल ननराग तिरुत्ति पणिकोळवान (कणणिनुन सिरु ताम्बु १०) वचनानुसार आप हमेशा जनों को सुधार कर मुक्ति दिलाने कि विचार में ही हैं। मेरे प्रति अत्यंत कृपा के कारण आप मुझे परमपद के लायक समझतें हैं और इस सँसार से विमुक्त करने की विचार में हैं।  इससे बढ़कर अपने प्रति नित्य कैंकर्य देने कि मार्ग सोचते हैं। परंतु मेरे इन्द्रियाँ और क्रूर पाप, मेरे बुद्धि से आपके शुद्ध विचारों को छिपाती हैं। यतिराज विंशति १६ के “शब्दादि भोग रूचिरनवहमेधदेह” वचनानुसार, मेरे क्रूर पापों से प्रभावित मेरे इन्द्रियाँ, आपसे दूर और साँसारिक रुचियों के निकट ले जातीं हैं। आपसे विनति करता हूँ कि तिरुवाय्मोळि(१.५.१०) के “तनपाल मनमवैक्क तिरुत्ति” के अनुसार आप मेरे विचारों को सुधार अपने और खींच लें। हे मेरे निरंतर स्वामि, मैं विनती करता हूँ कि, आपके ही सोच में रहने वाली मन दें।  कृपया इस पर विचार कीजिये।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-35/

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iraNdAm thiruvandhAdhi – 72 – pOdhaRindhu

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avathArikai

AzhwAr’s divine mind took a step back saying that if this is the position of the great nithyasUris with regard to emperumAn, do I have the qualification to approach him? AzhwAr tells his divine mind “you need not fear like that. emperumAn is such a person of easy access that even animals approach him. Hence stay focussed on that”.

Let us go through the pAsuram and its meanings:

pOdhaRindhu vAnarangaL pUnjunai pukku Angalarndha
pOdharindhu koNdu EththumbOdhu uLLam pOdhu
maNivEngadavan malar adikkE sella
aNivEngadavan pEr Ayndhu

Word by Word Meaning

vAnarangaL – monkeys
pOdhu aRindhu – waking up early in the morning (and getting up)
pU sunai pukku – entering ponds with flowers (and having a bath)
Angu alarndha – just then blossomed
pOdhu – flowers
arindhu koNdu – plucking and offering them
Eththum – will worship
uLLam – Oh mind!
pOdhu – you too start (to carry out like that)
maNi vEngadavan – thiruvEngadavan who is like a blue coloured gem
pEr – divine names
Ayndhu – meditating on
vEngadavan malar adikkE sella – ensuring that they reach the lotus-like divine feet of
emperumAn
pOdhu aNi – offer the flowers

vyAkyAnam

pOdhu aRindhu – just as sages get rid of their rajO guNam (being passionate) and thamO guNam (being ignorant) and have only sAthvika guNam (being noble) knowing that it is brahma muhUrtham (the time span between 4 and 6 in the morning), the monkeys also become aware of the time and do not get sleep during this time frame, like EkAgis (solitary people).

vAnarangaL – monkeys worship at the thirumalai hills where nithyasUris come and worship with affection.

pUnjunai pukku – entering ponds which have flowers. Just as sages take a dip in the water unmindful of the chillness, the monkeys too have a bath.

Angu – in that place

alarndha pOdhu – beautiful flowers which are neither buds nor fully blossomed.

arindhu – plucking them, they will worship. They will approach emperumAn with these.

uLLam pOdhu – Oh my mind! Step out! Do not step back in the time available.

What are we going to do? You also, like those monkeys, with beautiful flowers …..

maNi vEngadavan malaradikkE sella – ensuring that the flowers reach the beautiful divine feet of thiruvEngadavan who has the complexion of a blue gem

aNi – while doing that

vEngadavan pEr Ayndhu koNdu – meditating on the divine names of thiruvEngadavan, wondering at his simplicity, we shall ensure that we offer the flowers to his divine feet. We shall surrender to him with flowers.

If the text is taken as aNi vEngadavan instead of maNi vEngadavan, the meaning will change to: thiruvEngadamudaiyAn who is like a decorative jewel to the world. We can also interpret this as – even when going towards thiruvEngadavan’s flower-like divine feet, offer (offer such that they reach thirvEngadavan’s divine feet).

We shall take up the 73rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.4.7 – manap parippOdu

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Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “For me who is having the heart which contemplates the activities of emperumAn who appeared with his divine entourage being unable to bear the sufferings of his devotees and destroyed their enemies, who is equal in this expansive world?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu
thanakku vENduruk koNdu thAn thana sIRRaththinai mudikkum
punath thuzhAy mudi mAlai mArban en appan than mAyangaLE
ninaikkum nenjudaiyEn enakkini yAr nigar nIL nilaththE?

Listen

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

(As said in SrI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu cha manushyANAm bruSam bhavathi dhu:khitha:” (when his subjects suffered, SrI rAma felt more agony than they), on seeing the sufferings of samsAris (worldly people) , out of paradhu:kha asahiNuthva (unable to bear the sufferings of others))
manap parippOdu – with anguish in heart
azhukku – to be rejected
mAnida sAdhiyil – in human species
thAn – himself (who is hEya prathyanIka (opposite to any such defects, rejectable aspects))
piRandhu – even while born as one amongst them
thanakku vENdu – that which he desires
uru – dear forms
koNdu – accepting
thAn – he (who is caring towards his devotees)

(through destroying of enemies of such devotees)
thana – his
sIRRaththinai – anger
mudikkum – one who brings it to an end
punam – having freshness as if being present in its natural place
thuzhAy – having thuLasi garland
mudi – crown
mAlai – that divine garland
mArban – being the one who has the divine chest
en – manifesting such beauty to me
appan than – benefactor’s
mAyangaL – amazing activities
ninaikkum – obedient, to contemplate
nenju – heart
udaiyEn – me who am having it in a distinguished manner
enakku – for me
ini – now
nIL nilaththu – in this great earth
nigar – match
Ar – who?

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

Even while being born as one amongst the human species which is to be rejected with anguish in heart, he accepts dear forms which he desires and brings an end to his anger; he is having thuLasi garland which is having freshness as if being present in its natural place, on his crown and on his divine chest; for me who am having the amazing activities of such benefactor in my distinguished, obedient heart to contemplate, is there any match in this great earth now?

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

  • manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu – He who eliminates this rejectable human body of the worldly people, himself took birth in such human species. When a child falls into a well, a mother will jump in with anguish and rescue the child. Similarly, he takes birth with anguish thinking “I have not helped them sufficiently”.
  • thAn piRandhuemperumAn who is opposite of all defects, entered the womb along with his divine entourage; he who is free from karma, took birth in species which are hated even by those who are bound by karma [and pushed to such births]; the reason for this is his kAruNyam (mercy).
  • thanakku vENduruk koNdu – With his divine entourage. When he is born like that, would it be limited! People would wonder “dhvibhujOvA chathurbhujOvA” (Is he with two shoulders or four shoulders!). Only after he gave up his supremacy, he was given space here [when krishNa was born, vasudhEva asks him to hide his four shouldered form and asks him to appear as a normal child, and emperumAn obliges]. Since these forms are assumed by him for his devotees, he would like them. They are also based on his own desire.
  • thAn thana sIRRaththinai mudikkum – While he eliminates the enemies of his devotees, he would feel that his own anger was eliminated; just as a mother would eliminate her anger on those who harmed her child, by harming them. SrI rAmAyaNam yudhdha kANdam 50.136 “kOpasya vaSamE ivAn” (On seeing hanuman being severely hurt by rAvaNa, SrI rAma became engulfed with anger).
  • punath thuzhAy mudi mAlai mArbanemperumAn was given a sacred bath after he killed the enemies of the devotees, and was decorated with thuLasi (thiruththuzhAy) garland on his crown and chest. The thuLasi garland having come in contact with his divine body, acquired freshness as if standing in its own abode [plant]. And, he captured me with such decoration.
  • than mAyangaLE ninaikkum nenjudaiyEn – I am having a distinguished heart which is contemplating his divine activities unlike an ordinary heart which is said as in SrIvishNu purANam 6.7.28 “mana Eva manushyANAm kAraNam bandha mOkshayO:” (For humans, mind is the cause for bondage and liberation).
  • enakku ini yAr nigar nIL nilaththE – Across this expansive earth, is there anyone matching me? Here, he is not considering anyone in paramapadham; since there is no one who can sing verses in praise of emperumAn, AzhwAr is asking “for me who can serve emperumAn through my verses right in this material world, is there any match?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 71 – idangai valampuri

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

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avathArikai

In this pAsuram, how nithyasUris (permanent dwellers of SrIvaikuNtam), thinking of the activities undertaken by emperumAn during his avathArams (incarnations), fear for his safety out of affection for him and suffer, is told. Isn’t emperumAn, who is having many people who have deep affection for him, taking residence in places where there is none having affection for him, wonders AzhwAr. In the earlier pAsuram, it was mentioned as to how emperumAn came of his own volition to various divine abodes. This pAsuram mentions the nature of nithyasUris who desire only emperumAn. Even if emperumAn incarnates here, only nithyasUris have affection for him and there is none in this world who has affection for him. AzhwAr is asking as to for whose knowledge the nithyasUris are remaining there, having affection for emperumAn. In the earlier pAsuram, he mentioned as to how he comes as a simple person to various divine abodes. In this pAsuram he mentions emperumAn’s nature as an easily approachable person.

Let us go through the pAsuram and its meanings:

idangai valampuri ninRArppa erigAnRu
adangAr odunguviththadhu Azhi vidangAlum
thIvAy aravaNaimEl thOnRal dhisaiyaLappAn
pUvAr adi nimirththa pOdhu

Word by Word Meaning

vidam kAlum – spitting poison
thI vAy – having frightening mouth
aravu – ananthAzhwAn (AdhiSEshan)
aNai mEl – (reclining) on his bed
thOnRal – the supreme being
dhisai – all the worlds
aLappAn – to measure
pU Ar adi – the soft divine feet, which are like flowers
nimirththapOdhu – during the time when [emperumAn] lifted and made them grow
valampuri – his conch
idangai – on his left hand
ninRu – standing firmly
Arppa – blew vociferously
Azhi – divine disc [sudharSana]
eri kAnRu – spat fire
adangAr – enemies such as namuchi
odunguviththadhu – made them incapacitated

vyAkyAnam

idangai valampuri ninRArppa – In order to express its happiness when emperumAn measured the worlds, the conch pAnchajanya, on his left hand, blew loudly. It blew in such a way that enemies, who heard it, fell onto the ground in defeat.

erikAnRu adangAr odunguviththadhu Azhi – the divine disc, not being able to blow like the conch, spat fire on enemies such as namuchi (son of king mahAbali) and frightened them.

vidam kAlum thIvAy aravaNai mEl thOnRal – even as emperumAn is reclining on him, due to his affection for emperumAn, thiruvananthAzhwAn (AdhiSEshan) wants to kill the enemies. Accordingly, in the same position (being a bed for emperumAn) he spat poison. emperumAn has such a soft body that his followers [nithyasUris] fear as to what will befall his divine form, even as he is lying on thiruvananthAzhwAn who has such a frightening mouth.

dhisai aLappAn – to measure the directions which had forests and ridges

pU Ar adi nimirththa pOdhu – when he spread out his soft, divine legs. At that time, the divine conch in his left had blew loudly; the divine disc on his right had spat fire; AdhiSEhan spat our poison from his place. Thus all these followers suffered like this.

pU Ar adi – even if he had remained quiet without measuring the worlds, his divine feet were so soft that even his consorts would worry themselves out of affection for him, as to what will happen to his divine fieet. nammAzhwAr too mercifully stated in his thiruvAimozhi 9-2-10 “malarmagaL maRRum nilamagaL pidikkum melladi” (both SrIdhEvi and bhUdhEvi would gently stroke his soft, divine feet). His divine feet were so soft that even SrIdhEvi, who is fragrance personified and bhUdhEvi, who is patience personified, would fear touching them! The divine feet are so soft that they would turn red even if his consorts think about stroking them, even before they touch them! They are like flowers which have been spread out; they are so soft.

We shall move on to the 72nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.4.6 – igal koL

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

Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “There is no mental grief for me who got to enjoy krishNa’s activities of killing the enemies”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “There is no mental grief for me who got to enjoy krishNa’s activities of killing the enemies and won over the three worlds in his previous incarnation, to eliminate the ego of mahAbali”.

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

igal koL puLLaip piLandhadhum imilERugaL seRRadhuvum
uyar koL sOlaik kurundhosiththadhum utpada maRRum pala
agal koL vaiyam aLandha mAyan ennappan than mAyangaLE
pagalirAp paravap peRREn enakkenna manap parippE?

Listen

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

igal – in the battle
koL – came with focus
puLLai – bakAsura (the demon in the form of a crane)
piLandhadhum – tore his beak;
imil – having (prideful) hump
ERugaL – bulls
seRRadhuvum – angrily killed;
uyar – tallness
koL – having
sOlai – well grown
kurundhu – kurundhu (a type of tree)
osiththadhum – broke
utpada – including
maRRum – other
pala – many activities relating to killing the enemies
agal – expansiveness
koL – having
vaiyam – earth
aLandha – measured and eliminated the ego of mahAbali
mAyan – amazing as thrivikrama
en – manifesting the similarity between that thrivikrama avathAram and krishNavathAram for me
appan than – the great benefactor, krishNa’s
mAyangaL – amazing activities
pagal irA – day and night, without any difference
parava – to praise
peRREn – got;
enakku – for me
enna – what
manapparippu – grief is there?

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

emperumAn tore the beak of bakAsura who came focussed in battle; he angrily killed the bulls which were having humps; he broke the tall and well grown kurundhu tree; including these and many other activities relating to killing of enemies were manifested to me by the great benefactor, krishNa who measured the expansive earth as thrivikrama to eliminate the ego of mahAbali; having got to praise these amazing activities day and night, without any difference, what grief is there? Implies that only when bhagavath anubhavam is absent, grief will be present.

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

  • igal koL puLLaip piLandhadhum – (igal – battle) It just did not appear as a bird, but also was fiercely focussed to fight with krishNa, and krishNa killed it. Though the demon came to kill krishNa, he assumed a bird’s form which will not threaten anyone so that others would not mistake him to be coming to harm krishNa, as said in periyAzhwAr thirumozhi 2.5.4 “paLLaththil mEyum paRavai uruk koNdu” (assuming the form of a bird which is gazing in the shallow area).
  • imil ERugaL seRRadhuvum – how he killed the bulls with the humps.
  • uyar koL sOlaik kurundhu osiththadhum – Breaking the kurundhu tree which was tall and bushy. It grew out nicely thinking “this will be attractive for children”; krishNa broke it into pieces thinking “let me break it”.
  • utpada maRRum pala – There are many such destroying of enemies by him in this manner.
  • agal koL vaiyam … – Many such amazing activities only of such emperumAn who effortlessly measured the expansive earth.
  • pagal irAp paravap peRREn – Wordly people have divided the time into day and night, to engage in worldly pleasures; for me who got to enjoy emperumAn’s activities during both day and night, is there the same mental grief of those who enjoy worldly pleasures? parivu [paribu] – grief; even if paribu is read as parippu, it has the same meaning.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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