Daily Archives: February 14, 2018

thiruvAimozhi – 6.5.10 – pinnaikol

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

Full series >> Sixth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki‘s friend sees parAnguSa nAyaki‘s great attachment towards emperumAn and how she cannot sustain herself without him, and sees that there is no one comparable to her; doubts if she is one among emperumAn’s divine consorts.

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

pinnaikol? nilamAmagaLkol? thirumagaLkol? piRandhittAL
enna mAyangolO? ivaL nedumAl enRE ninRu kUvumAl
munnivandhavan ninRirundhuRaiyum tholaivillimangalam
senniyAl vaNangum avvUrth thirunAma kEtpadhu sindhaiyE

Listen

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

pinnaikol – is she nappinnaip pirAtti who is infinitely enjoyable?
nilam – being the controller of earth
mA – laudable
magaLkol – is she bhUmip pirAtti?
thirumagaLkol – Is she lakshmi who is the infinite wealth for emperumAn?
piRandhittAL – one who is born in this manner.

(this)
enna – how
mAyangolO – amazing!
ivaL – she
nedumAl enRE – speaking about his great love
ninRu – remaining
kUvum – she is calling out [for him];

(not just that, due to that great love)
avan – he
munni – before/first
vandhu – arriving
ninRirundhu – standing and sitting
uRaiyum – eternally residing
tholaivillimangalam – thiruththolaivillimangalam
senniyAl – with the head
vaNangum – bows;

(more than herself reciting)
avvUrth thirunAmam – the divine name of that town
kEtpadhE – hearing from others
sindhai – focussed on.

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

Is parAnguSa nAyaki who is born in this manner, nappinnaip pirAtti who is infinitely enjoyable? Is she the laudable bhUmip pirAtti who is the controller of the earth? Is she lakshmi who is the infinite wealth for emperumAn? How amazing! She remains speaking about his great love and calling out for him. emperumAn himself arrived first and is eternally residing in thiruththolaivillimangalam and is sitting and standing there; she is bowing with her head towards such town and is focussed on hearing the divine name of that town from others.

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

  • pinnaikol … – Did nappinnai take birth? Or did SrI bhUmip pirAtti take birth? Or did SrI mahAlakshmi who gives such greatness to everyone take birth herself? [Another explanation] Did SrI mahAlakshmi who is the wealth of sarvESvaran take birth? Did SrI bhUmip pirAtti who is the fertile ground for the growth of such wealth take birth? Did nappinnaip  pirAtti who is the harvest of such fertile land take birth?

Alternative explanation,

  • piRandhittALO? – Since none of them is like parAnguSa nAyaki, they are no match for her; has she taken birth to uplift the entire world? As said in SrI rAmAyaNam bAla kANdam 1.18 “vishNunA sadhrusO viryE” (SrI rAma is as good as vishNu in valour), since each consort of emperumAn has some comparable aspects with parAnguSa nAyaki, her friend is highlighting such match with each of them. As said in SrIvishNu purANam 1.15.156 “upamAnam aSEshANAm sAdhUnAm yassadhA bhavath” (prahlAdha is the best representative for the devotees of bhagavAn), AzhwAr can be compared to many personalities and yet no one is as good as AzhwAr.
  • enna mAyangolO – In bhagavAn’s wealth nothing is impossible! How amazing!
  • ivaL nedumAl enRE ninRu kUvum – Ignoring her own love [towards him], she is calling him out citing his love [towards her].
  • Al – Sound made due to amazement; also present to fill the necessary letter count in the verse.
  • munni … – This is how he worked to nurture her great love. He arrived there long before her and is eternally residing there with his standing and sitting postures. Just as a hungry person will sit and wait, if the food preparation takes longer than expected.
  • senniyAl vaNangum – Even “than karangaL kUppith thozhugai” (joining her palms to worship) is also becoming difficult; now, she can only bow her head signalling her worship.
  • avvUr … – She only desires to hear the divine name of the town, thiruththolaivillimangalam. Now, the friend is saying “avvUr”, because the actual name itself does not sound as good as it was said by parAnguSa nAyaki. Then why did she say before? Yes, she said once, but then realised that it did not sound well, so she avoided subsequently.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAM thiruvandhAdhi – 96 – aththiyUrAn

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

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avathArikai

AzhwAr says that the one who liked him is the lord of both leelA vibhUthi (materialistic realm) and nithya vibhUthi (spiritualistic realm).

Let us go through the pAsuram and its meanings:

aththiyUrAn puLLai UrvAn aNimaNiyin
thuththi sEr nAgaththin mEl thuyilvAn muththI
maRaiyAvAn makadal nanjuNdAn thanakkum
iRaiyAvAn engaL pirAn

Word by Word Meanimg

puLLai UrvAn – one who has periya thiruvadi (garudAzhwAn) as his vehicle
aNi maNiyin thuththi sEr nAgaththin mEl thuyilvAn – one who reclines on AdhiSEshan who has beautiful carbuncles and sweetly identified hoods
muththI maRaiyAvAn – one who is described by vEdhas (sacred texts) which talk about the rituals with three types of agni (fire)
mA kadal nanju uNdAn thanakkum iRai AvAn – he is the swAmy (lord) for rudhra (Sivan) who swallowed the poison which got generated during churning of the big ocean
engaL pirAn – our lord
aththiyUrAn – residing at thiruvaththiyUr [kAnchipuram]

vyAkyAnam

aththiyUrAn puLLai UrvAn – one who has garuda as his vehicle. Sri kUraththAzhwAn divinely mentions in his varadharAjasthavam 25 “AdhirAjayamadhikam bhuvanAnAmISa thE bhiSu nayan kila mouLi:” (Oh Lord, your crown gives out the fact that you are the lord of all the worlds!). Being the indwelling lord of thiruvaththiyUr and having the vEdhasvarUpi (one who manifests vEdhas) garuda as his vehicle would indicate that he is the supreme being.

puLLai UrvAn – Just as it is mentioned in thiruvAimozhi 1-8-1Odum puLLERi”, only he who rides on garuda and controls the worlds can be the supreme entity.

aNi maNi in thuththi sEr nAgaththin mEl thuyilvAn – he reclines on thiruvananthAzhwAn (AdhiSEshan) who is decorated with carbuncles and has beautiful hoods. aNimaNi means beautiful gems. It refers to carbuncles worn beautifully by AdhiSEshan. in thuththi refers to the identification on the beautiful hood. sEr refers to AdhiSEshan having the beauty to be appropriate as the mattress for emperumAn since he has gems and identification on his beautiful hoods. nAgaththinthiruvananthAzhwAn has all the qualities of being the mattress for emperumAn – softness, fragrance, coolness etc. mEl thuyilvAn – it is evident that one who has such AdhiSEshan as his mattress is the supreme being. Didn’t kaushIthaki upanishath say “amithaujA: paryanka: thasmin brahmA AsthE” (ananthan who has excessive strength is the mattress; brahmam (supreme being) resides on top of that mattress)!

muththI maRaiyAvAn – vEdhas talk about the three types of agnis (ritualistic fire) gArhaspathyam, AhavanIyam and dhakshinAgni. emperumAn is worshipped by the vEdhas with the three agnis. Unlike other purANas and Agamas which were created by people, vEdhas haven’t been created by anyone [they are called as apaurashEyam, not created by any purusha or soul]. Thus, while the other purANas and Agamas may talk about other deities also, vEdhas have affirmed emperumAn as the supreme being.

If the text is taken as muththi maRaiyAvAn, it will indicate that emperumAn is affirmed as the means for attaining mOksham (liberation) by the upanishath part of vEdhas.

mA kadal nanjuNdAn thanakkum iRaiyAvAn – emperumAn is the ISvaran (one who controls) for rudhra who drank the poison which came first when the big ocean was churned (for obtaining nectar) and due to which , out of ego, he called himself as ISvaran. rig maNdalam 10, sUthram 136-7 says “kESa vishasya pAthrENa yadhrudhrENa apibadh saha” (kESava, who has beautiful locks of hair, drank the poison along with rudhra, who was a container for that poison). rudhra, who goes around saying that it was he who drank the poison, was just a vessel and was it not emperumAn, who as his antharyAmi (indwelling soul of rudhra) drank that poison!

By saying puLLai UrvAn……nAgaththin mEl thuyilvAn which includes nithyasUris garuda and AdhiSEshan, emperumAn’s lordship over nithyavibhUthi has been indicated. By saying mA kadal nanjuNdAn, rudhra, the head of samsAris, was referred, thus indicating emperumAn’s lordship over leelA vibhUthi. Since maRaiyAvAn was mentioned in between these two sets of words, it was indicated that vEdha has affirmed his lordship over both the vibhUthis.  AzhwAr says next that emperumAn, without considering his superiority, came to thiruvaththiyUr in order to help us.

engaL pirAn aththiyUrAn – hasn’t such an emperumAn come to thiruvaththiyUr in order to help us! By saying “en nenjamEyAn en senniyAn” AzhwAr says that emperumAn, apart from having affection towards him, came to hasthigiri (sanksrit name for thiruvaththiyUr) to help all those who are connected to him either directly or through lineage.

We shall move on to the 97th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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