Daily Archives: January 16, 2018

thiruvAimozhi – 6.4.6 – igal koL

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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

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iraNdAm thiruvandhAdhi – 70 – thamaruLLam thanjai

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

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avathArikai

AzhwAr says that if such people are favourable to him (emperumAn) he will not see any distinction between their hearts and the divine abodes where he has taken residence with happiness. Alternatively it could be said that AzhwAr is mercifully mentioning the abodes where emperumAn has taken residence for the sake of his followers. This pAsuram describes the infatuation that emperumAn has for his followers. Thus, in the 68th pAsuram, the way he gave nectar to those who desired it was mentioned. In the 69th pAsuram, the way he gave kingdoms to those who desired them was mentioned. In this pAsuram, the way he gave himself to those who desired him is mentioned.

Let us go through the pAsuram and its meanings:

thamaruLLam thanjai thalaiyarangam thaNkAl
thamaruLLum thaN poruppu vElai thamaruLLum
mAmallai kOval madhiL kudandhai enbarE
Evalla endhaikku idam

Word by Word Meaning

thamar uLLam – devotees’ heart
thanjai – thanjai mAmaNik kOyil [a divine abode in thanjAvUr]
thalai arangam – (among all divine places) most special thiruvarangam
thaNkAl – thiruththaNkAl [a  divine abode near present day sivakAsi]
thamar uLLum – what the followers have thought of (as everything for them)
thaN poruppu – the cool thirumalai (thiruvEngadam)
vElai – thiruppARkadal (milky ocean)
thamar uLLum – places meditated upon by followers
mAmallai – thirukkadal mallai [mahAbalipuram]
kOval – thirukkOvalUr
madhiL kudandhai – kudandhai [kumbakONam] with divine fortified walls

thus, all these abodes
E valla endhaikku idam enbar – [his followers] will say are the residences for chakravarthy thirumagan (SrI rAma) who is an expert at shooting arrows.

vyAkyAnam

thamar uLLam – AzhwAr is referring first to the hearts of followers since these are the most important among all the abodes where emperumAn has taken residence. Thus, AzhwAr says that unlike other divine abodes, emperumAn will give prominence to his followers’ hearts.

thanjai – the divine abode thanjai mAmaNikkOyil, in thanjAvUr.

thalai arangam –  the periyakOyil (huge temple) at thiruvarangam, considered to be the first among all divine abodes of emperumAn and one that could be thought of to be on a par with paramapadham. thirumangai AzhwAr has mercifully spoken of this abode in his thirunedundhANdagam 14 as “appAl mudhalAy ninRa aLappariya Aramudhai arangamEya andhaNanai” (one who is in paramapadham took residence in thiruvarangam, as the primary cause of existence for both nithyavibhUthi (SrivaikuNtam) and leelA vibhUthi (samsAram) with his wonderful form which will remove all faults); nammAzhwAr too has mercifully mentioned in thiruvAimozhi 7-2-3 as “katkilee … thitkodi madhiL sUzh thiruvarangaththAy” (Oh one who is invisible to our eyes! …who lies inside thiruvarangam surrounded by huge walls with firm creepers on them).

thaNkAl – this divine abode of thiruththaNkAl is the one which removed thirumangai AzhwAr’s infatuation. thirumagai AzhwAr has mercifully spoken of this abode in his periya thirumozhi as “thaNkAl thiRalvaliyai” (the powerful entity at thiruththaNkAl).

thamar uLLum thaN poruppu –   thiruvEngdamalai (the hills at thiruvEngadam) which is considered by followers as a treasure and which is spoken of by nammAzhwAr in thiruvAimozhi 9-3-8 as “ninRa vEngadam nINilatthu uLLadhu” (the abode thiruvEngadam where emperumAn stood awaiting his followers is on the expansive earth). This abode is everything to SrIvaishNavas.

vElai – the abode thiruppARkadal (milky ocean) which is the cause for emperumAn to take residence in all these dhivyadhESams (divine abodes). Since this abode is approached only by entities such as brahmA et al, AzhwAr is not qualifying this abode with any specific adjective and mentions it merely as vElai.

thamar uLLum mAmallai – the abode  thirukkadal mallai [present day mahAbalipuram] where emperumAn took a lying posture on the ground in order to shower his mercy on his follower puNdarIka muni.

kOval – the divine place thirukkOvalUr where emperumAn jostled with poygai AzhwAr, bhUdhaththAzhwAr and pEyAzhwAr. Isn’t it the place which exulted after making the three of them jostle with each other!

madhiL kudandhai – the divine abode thirukkudandhai [present day kumbakONam] which is surrounded by well fortified walls. An abode which was very dear to thirumazhisai AzhwAr.

enbarE Evalla endhaikku idam – people say that these are the abodes which are the dwelling places for chakravarthy thirumagan (son of emperor) [SrI rAma] who is capable of uprooting the enemies. He is the one who destroyed his enemies and made his followers as his servitors. AzhwAr says that these are all abodes where emperumAn took residence in order to redeem his followers from samsAram.

We shall take up the 71st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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