Daily Archives: February 26, 2018

thiruvAimozhi – 6.6.8 – sAyak kurundham

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

Full series >> Sixth Centum >> Sixth 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, parAnguSa nAyaki‘s mother says “My daughter lost her femininity for krishNa who has the history of destroying enemies”.

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

sAyak kurundham osiththa thamiyaRku
mAyach chakadam udhaiththa maNALaRku
pEyaip piNam padap pAluN pirAnukku en
vAsak kuzhali izhandhadhu mANbE

Listen

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

kurundham – the kurundhu tree which is possessed by a demon
sAya – to be uprooted
osiththa – broke
thamiyaRku – being independently valourous
sakadam – wheel
mAya – to be finished
udhaiththa – kicked
maNALaRku – one who made me exist exclusively for him and became my enjoyer by such act
pEyai – pUthanA, the demoniac lady
piNam – dead body
pada – to fall down as
pAl – breast milk
uN – consumed
pirAnukku – for the great benefactor
en vAsak kuzhali – my daughter who has ultimate fragrant hair
izhandhadhu – lost
mANbu – her femininity.

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

My daughter who has ultimate fragrant hair lost her femininity to the great benefactor krishNa who independently broke and uprooted the kurundhu tree which was possessed by a demon, who kicked the wheel to finish it and made me exist exclusively for him and became my enjoyer by such act, who consumed the breast milk of pUthanA, the demoniac lady to make her fall down as a dead body. mAyach chakadam also means mischievous wheel.

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

  • sAyak kurundham osiththa thamiyaRku – The one who on his own uprooted and felled the kurundhu tree which had well grown branches due to being possessed by a demon. For the one who demonstrated his valour, in the absence of nambi mUththapirAn (balarAma). parAnguSa nAyaki thinks emperumAn will help her too in her loneliness.
  • mAyach chakadam udhaiththa maNALaRku – [mAya has two meanings – mischievous, to finish] Implies mischievous wheel; to completely destroy the wheel as said in thiruvAimozhi 6.9.4 “thaLarndhum muRindhum sagadavasurar udal vERAp piLandhu” (the body of demon in the wheel, became tired and broke into pieces).
  • maNALaRku – Just as SrI rAma broke the bow and captivated the divine daughter of SrI janaka, he manifested this activity to parANguSa nAyaki and made her exist exclusively for himself.
  • pEyaip piNam pada pAl uN pirAnukku – The great benefactor krishNa who consumed the milk of pUthanA and killed her, unlike SrI rAma who let sUrpaNakA go free to cause harm in future.
  • en vAsak kuzhali – For my daughter who has naturally fragrant hair. This is the cause for calling emperumAn as “sarvagandha:” (root of all fragrances). thiruvAimozhi 10.10.2 “vAsam sey pUnguzhalAL” (One who has very fragrant hair).
  • izhandhadhu mANbE – He manifested his masculine aspects [valourous acts] and captured her femininity. mANbu also implies beauty.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 3 – manaththuLLAn

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

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avathArikai

In the previous pAsuram how AzhwAr’s mind gravitated had towards emperumAn was mentioned. In this pAsuram, it is mentioned that emperumAn remains ignorant of others, except AzhwAr.

Let us go through the pAsuram and its meanings:

manaththuLLAn mAkadal nIruLLan malarAL
thanaththuLLAn thanduzhAy mArvan sinaththuch
cherunarugach cheRRugandha thEngOdhavaNNan
varunaragam thIrkkum marundhu

Word by Word Meanings

mA kadal nIr uLLAn – one who is resting on the huge thiruppARkadal (milky ocean)
malarAL thanaththu uLLAn – one who is on the bosom of pirAtti (SrI mahAlakshmi)
thaN thuzhAy mArban – one who is donning the cool, thuLasi garland on his chest
serunar – enemies
uga – to be destroyed
sinaththu – through his anger
seRRu – destroying
ugandha – one who was happy
thEngu Odham vaNNan – with the complexion of a full ocean
varu naragam thIrkkum marundhu – sarvESvaran is like the medicine which will cure the disease of the unavoidable samsAram (life in the materialistic realm)
uLLAn – he is living in my heart

vyAkyanam

manaththu uLLAn – the most desired place for emperumAn is AzhwAr’s mind. He made AzhwAr’s mind as his mattress and entered it.

mA kadal nIr uLLAn – this is the place he prepared himself in order to enter AzhwAr’s mind. He reclined in thiruppARkadal in order to protect his followers.

malarAL thanaththu uLLAn – just as he made thiruppARkadal as his resting place, he also considered pirAtti’s bosom as his resting place. Is he not as mentioned in thiruppAvai 20nappinnai kongai mEl vaiththuk kidandha malar mArban” (one who rested on the bosom of nappinnai (nILA dhEvi))! It is nappinnai who helps him to go back to periya pirAtti. We can also consider the verse malarAL thanaththuLLAn to indicate his wealth. From all these it is considered that what periyAzhwAr said in his periyAzhwAr thirumozhi 5-2-10 is apt “aravaththamiLiyinOdum azhagiya pARkadalOdum aravindhappAvaiyum thAnum agampadi vandhu pugundhu ” (emperumAn entered AzhwAr’s heart with his serpent mattress, the milky ocean and his consort).

malarAL thanaththuLLAn – the place where his lifeline is located is pirAtti’s bosom.

thaNduzhAy mArvan – the place where pirAtti’s lifeline is located is emperumAn’s chest. What emperumAn carries out in her bosom, pirAtti carries out with his garland on the divine shoulder. He has such garland on his divine shoulder.

sinaththuch cherunar ugach cheRRu – with his anger, annihilating his enemies; alternatively, we can add the anger to his enemies and consider this verse to mean that he destroys his enemies who are angry. Destroying his enemies like this is an activity to make pirAtti happy. As mentioned in SrI rAmAyaNam AraNya kANdam 30-39 “tham dhrushtvA SathruhanthAram maharshINAm sukhAvaham babhUva hrushtA vaidhEhi bharthAram parishasvajE ” (after seeing SrI rAma who destroyed the enemies and made the great sages happy, sithAp pirAtti realised that she existed; she was very happy and she embraced her husband well), did not sIthA become happy after knowing that the enemies of great sages have been destroyed and embrace her husband!

ugandha – emperumAn was happy that he had destroyed the enemies of his followers.

thEngOdha vaNNan – he has the complexion of the deep ocean. Thus, he has the form which removes his followers’ fatigue. This beauty came about due to his destroying the enemies.

varunaragam – Just as it is mentioned in brahmavaivartham, prakruthi kANdam 26-70 “avaSyamanubhOkthavyam krutham karma SubASubham” (one has to necessarily experience the results of one’s pApa (sinful deeds) and puNya (virtuous deeds)), it is the unavoidable life in this materialistic realm which is termed as naragam (hell).

thIrkkum marundhu – he is the medicine for crossing over this hell which is impossible to cross (otherwise). It is emperumAn’s characteristic to be the vaidhya (physician). Just as one says that such and such person is dark complexioned [his characteristic]. Isn’t our mind the reason for such an entity to enter our mind! Has it not been mentioned in SrI bhagavath gIthA 6-5Athmaiva AthmanO bandhu: Athmaivai ripurAthmana:” (mind is AthmA’s friend; mind is AthmA’s enemy)! He is inside the mind to remove the impending hell. He entered the mind to sever the connection with samsAram.

We shall move on to the 4th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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