Daily Archives: January 9, 2018

iraNdAm thiruvandhAdhi – 65 – paNindhEn thirumEni

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avathArikai

emperumAn asks AzhwAr “Is there anything new that I have to do for you? Haven’t you attained everything already?”. AzhwAr thinking of the benefit that he has attained, responds “the benefit that I had obtained is the affection that I have for you”.

Let us go through the pAsuram and its meanings:

paNindhEn thirumEni paingamalam kaiyAl
aNindhEn un sEvadi mEl anbAy thuNindhEn
purindhEththi unnaip pugalidam pArththu AngE
irundhEththi vAzhum idhu

Word by Word Meaning

thirumEni – (Oh thirumAl!) your divine form
paNindhEn – worshipped
un sEvadi mEl – on your reddish divine feet
paim kamalam – beautiful lotus flowers
anbu Ay – with affection
kaiyAl aNindhEn – offered with hands
unnai – you
purindhu Eththi – praising desirously
pugal idam pArththu – looking at your dwelling in paramapadham (SrIvaikuNtam)
AngE irundhu Eththi idhu thuNindhEn – I ascertained to myself that staying there and praising you is the life that I should live

vyAkyAnam

paNindhEn thirumEniAzhwArs prefer his divine form to the divine qualities which describe his svarUpam (basic nature). Hence, AzhwAr says here that he worshipped at the divine feet of emperumAn.

paNindhEn – AzhwAr says that he, who was similar to the nature of rAvaNa when he had said as in SrI rAmAyaNam yudhdha kANdam 36-11 “dhvidhA bhajyEyamapyEvam na namEyam” (even if I am split into two, I will not fall at the feet (of SrI rAma)), after thinking about the beauty (of emperumAn’s divine form) fell at his divine feet.  Being a servitor, he changed the words in mUnRAm thiruvandhAdhi 1 “ponmEni kaNdEn” (saw the divine golden form) to “paNindhEn thirumEni ” (worshipped the divine form).

paingamalam kaiyAl aNindhEn un sEvadi mEl anbAy – with affection, I offered lotus flowers at your reddish divine feet and held on to them.

kaiyAl – since I submitted the flowers like this, I fulfilled the objective of having been given hands.

aNindhEn – Is it not proper for the losers to serve the victorious!

anbAy paNindhEn – worshipping you like this is not because I obtained knowledge. It is because of my involvement with you.

purindhu Eththi – when you set out to go, I worshipped you from the front; later, after you left, I worshipped you from behind too and praised you.

pugalidam pArththu – when you went back inside, I saw the beauty of your backside.

AngE irundhu Eththi – without having the mind to leave you from there, seeing the beauty of your backside, I did not want to forget the thought of praising you at that place, and ascertained that my praising you should continue like this. I became firm in that belief. A person by name SrI paranguSa dhAsar moved closely with SrI thirumalai nambi (one of the five AchAryars of swAmy rAmAnujar). He would quote SrI thirumalai nambi as follows: “In this pAsuram, the word pugalidam refers to SrIvaikuNtam to which emperumAn returns after completing his incarnation on earth. AzhwAr says that as mentioned in thiruppaLLANdu 12sUzhndhu irundhu Eththuvar pallANdE’ , he would praise emperumAn amidst nithyamukthas (eternal dwellers of SrIvaikuNtam and those who reached SrIvikuNtam after getting liberated from samsAram) and live there”. As mentioned in paramasamhithai “chAyA vA sathvamanugachchEth” (like shadow following any sentient being) it can be construed that AzhwAr is saying that he would look at the servitorship being carried to emperumAn at SrIvaikuNtam and remain ecstatic there.

We shall move on to the 66th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.4 – kuravai

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

Full series >> Sixth Centum

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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 fourth decad – emperumAn manifested his agatithagatanASakthi (ability to unite contrary aspects) and instilled faith in AzhwAr that emperumAn can bestow the desired results; to reveal the pleasantly intoxicating nature of such supreme lord, AzhwAr highlights the following aspects:

  1. his ananthaSAyithvam (resting on the serpent bed)
  2. his amazing form
  3. his great splendour
  4. his form being purely spiritual
  5. his bestowing of results for those who desire/pray for such results
  6. his ability to remove our attachment towards others
  7. his greatly enjoyable form
  8. his assuming the form of a person who begs to others and fulfilling his own desire
  9. his having distinguished symbols
  10. his supremely radiant nature

Meditating upon these aspects, AzhwAr becomes blissful thinking “who is comparable to me who constantly enjoys right from here in this world, the heart-capturing qualities and activities of such krishNa?” and explains his easily approachable nature.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In this decad, AzhwAr is comparable to SrI vAlmIki bhagavAn. vAlmIki could not spend even a moment without thinking about rAmAvathAram; his prabandham (SrI rAmAyaNam) was in line with that; AzhwAr too, does not know anything but krishNAvathAram; this decad will not talk about anything other than the activities of krishNa. Just as thiruvadi (hanuman) said SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (my thoughts do not go towards anyone else) even rejecting emperumAn‘s para form (supreme form in SrIvaikuNta), AzhwAr too does not know anything other than krishNAvathAram.

emperumAn incarnated in this world to satisfy AzhwAr who was perplexed thinking that he could not approach emperumAn and enjoy him as said in thiruvAimozhi 5.3.9sENuyar vAnaththirukkum dhEvapirAn” (the supreme lord of celestial beings, who resides in the very lofty paramapadham); he desired as mentioned in thiruvAimozhi 5.3.10thol aruL nal vinaiyAl solak kUdum kol” (Will we be able to praise him by his virtuous deeds out of his mercy?); that is -reciting his divine names is by his divine mercy. Whatever AzhwAr could not enjoy in thiruvAimozhi 5.10piRandhavARum“, emperumAn manifests all his activities in SrI vrindhAvanam, now, AzhwAr experiences them as happening in present instead of seeing them as having happened in the past. AzhwAr, meditating upon emperumAn’s act of uniting with him to sustain him [in previous decad] while he was going to be finished moving away from him in thiruvAimozhi 6.2minnidai madavAr“, concludes here [joyfully] that there is none capable like emperumAn. He experienced similar emotions in thiruvAimozhi 3.10sanmam palapala” too; what is the difference between that and this? There – the joy was simply due to AzhwAr acquiring wisdom which differentiated him from other worldly people; but here, as emperumAn approaches AzhwAr closely manifesting his qualities and lets AzhwAr enjoy them, AzhwAr becomes totally out of control, and speaks out joyfully.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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