Daily Archives: February 18, 2018

thiruvAimozhi – 6.6 – mAlukku

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

Full series >> Sixth Centum

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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 sixth decad – AzhwAr having become attached to emperumAn through his three faculties (mind, speech and action), highlights the following aspects of emperumAn who caused such attachment:

  1. His forms in which his attachment towards his devotees are revealed
  2. his completeness with the weapons etc which are enjoyed by his devotees
  3. his ways of protection
  4. his great protection in all manners
  5. his protection through revealing of scriptures
  6. his attractive physical beauty
  7. his beautiful ornaments along with his beautiful form
  8. his nature of eliminating the enemies
  9. the great splendour acquired by him after fulfilling his own desire
  10. his being the in-dwelling soul of everything, which is with lordship and enjoyability

Meditating upon these aspects, due to the great subservience occurred in him out of great attachment towards such sarvESvaran, AzhwAr considered all his belongings to be totally existing for emperumAn and gave up all attachment towards them. This state of AzhwAr is explained blissfully by those who care for him. This is presented in the following manner – a  foster mother is explaining the state of her daughter who is in deep sorrow due to separation from her lord and who is losing the beauty of her ornaments, [physical] beauty and her qualities.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

The state which parAnguSa nAyaki had previously [in previous decad] became severe, leading to great distress and she fell unconscious. Her friend looked at her, became distressed and she too fell unconscious. Even at this stage, her mother who is sustaining herself, thinking about the ways to redeem her, sees that her bangles etc breaking and calls them out individually. This is similar to when someone sees a town burning, he would cry “Oh a mansion broke down! Oh a palace broke down!” and so on (Here, she is talking about what her daughter lost by the fire of separation). In the previous decad, how her mind, speech and actions became greatly attached to emperumAn due to not attaining him, was explained; here the total subservience she acquired due to not attaining him, is explained. He captured her in this manner by showing his attachment [towards her] as said in “nedumAl enRE ninRu kUvumAl” (call out saying “Oh nedumAl“, nedumAl – greatly attached, the most supreme); when someone great lowers himself, it cannot be tolerated. As said in SrI rAmAyaNam yudhdha kANdam 19.1 “rAghavENa abhayE dhaththE sannatha: …” (When SrI rAma gave refuge, the most intelligent brother of rAvaNa, SrI vibhIshaNa looked at the earth and offered obeisances), his attachment is so great to flatten AzhwAr.

After the distress became too much due to not acquiring the experience which was eagerly awaited, the previous state became severe, the knowledge about relationship with emperumAn became the cause for weakness instead of sustenance, not getting confused in the firm conviction on emperumAn being the means, due to great subservience which is a result of not attaining the goal, AzhwAr is meditating how his self and the belongings which he discarded in thiruvAimozhi 4.8ERALum iRaiyOnum“, are getting finished naturally.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 98 – koNdu vaLarkka

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avathArikai

AzhwAr enjoys the activities of the one who blessed him with his grace. He says that if one were to look at the way emperumAn, who controls all the worlds, blends freely with a lowly samsAri such as himself, this would also appear to be one of those great activities of emperumAn. It can also be said that AzhwAr is saying that just as world cannot exist without emperumAn, emperumAn also cannot exist without him.

Let us go through the pAsuram and its meanings:

koNdu vaLarkkak kuzhaviyAyth thAn vaLarndhadhu
uNdadhu ulagEzhum uLLodunga koNdu
kudamAdik kOvalanAy mEvi ennenjam
idamAgak koNda iRai

Word by Word Meanimg

kOvalanAy – being born as a cowherd
kudam koNdu Adi – dancing with pots on hand and head

and, in the same position
en nenjam mEvi – getting into my heart
idamAgak koNda iRai – the lord, considering( my heart) as the temple for himself
koNdu vaLarkka – enabling others to cuddle and nurture him
kuzhavi Ay – as an infant
thAn vaLarndhadhu – he grew up mercifully

at that time
uL odunga – shrinking within (in a corner)
uNdadhu – ate as food
ulagu Ezhum – the seven worlds! (How amazing!)

vyAkyAnam

kOvalanAy – the supreme being, emperumAn, came in the clan of cowherds who do not know the difference between left hand and right hand [they are so ignorant].

mEvi – fitting well into that clan. When he was asked by the cowherds, after seeing his superhuman activities (including lifting the gOvardhana hill for seven days to protect them and their cattle), he said, as mentioned in SrI vishNu purANam 5-13-13 “nAham dhEvO na gandharvO na yakshO na rAkshasa: I aham vO bAdhavO jAtha: naichinthyamithO’nyathA: II” (I am not a dhEva or gandharva or yaksha (all these three are different types of celestial beings) or rAkshasa (demonic clan). I was born as your relative; you should not think in any other way). He affirmed that he is one among the cowherds since he fitted so well in their clan.

kudam koNdu Adi – being born in the clan of cowherds, he danced their traditional dance with pots. Dancing with pots on their hands and heads is typical of cowherd people.

The word mEvi could be taken together with en nenjam and meaning for this would be:

kudamAdi en nenjam mEviAzhwAr says that even as krishNa came dancing in the street with pots, seeing the involvement of AzhwAr in his activity, he entered the heart of AzhwAr and carried on with the dance in his heart.

idamAgak koNda iRai – the supreme being entered the hard heart of AzhwAr which will not easily melt for anything, made it melt by his dance and thus made AzhwAr’s heart as his dwelling place. AzhwAr says that not only did emperumAn have the soft quality of taking AzhwAr’s heart as his residence, but he also has the quality of aghatithaghatanA sAmarthyam (ability to perform impossible tasks) since he melted AzhwAr’s heart which was stronger than stone, iron , diamond etc. In the same breath, AzhwAr mentions another aghathithaghatanA sAmarthyam of emperumAn …

koNdu vaLarkkak kuzhaviyAyth thAn vaLarndhadhu – did he not recline on the tender banyan leaf as a child who would be caressed and nurtured by everyone! nammAzhwAr was moved so much by his innocent form of an infant on the tender banyan leaf that he praised him in his thiruvAimozhi 4-2-1bAlanAy EzhulaguNdu parivinRi Alilai anna vasam seyyum aNNalAr”and in thiruvAimozhi 3-7-10adiyArndha vaiyamuNdu ALilai anna vasam padiyAdhumil kuzhavi” (he reclined on a tender banyan leaf as an innocent infant with none to care for him, after swallowing the worlds)

What were the activities that he indulged in as an infant? ……

uLLodunga uNdadhu ulagEzhum – what he ate as an infant, and which would occupy a small corner of his little stomach, were all the worlds! AzhwAr is amazed at this activity of the infant swallowing all the huge worlds,  making them rest in a corner of his stomach and lying on a tender banyan leaf. Ezhulagam is indicative of all the worlds in samsAram.

We shall take up the 99th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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