Daily Archives: January 18, 2018

thiruvAimozhi – 6.4.8 – nIL nilaththodu

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

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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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