Daily Archives: February 27, 2018

thiruvAimozhi – 6.6.9 – mANbamai

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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 ninth pAsuram, parAnguSa nAyaki‘s mother says “My daughter lost her beauty being captivated by the divine beauty of emperumAn who incarnated as SrI vAmana et al”.

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

mANbamai kOlaththu em mAyak kuRaLaRku
sEN sudark kunRanna senjudar mUrththikku
kAN perum thORRaththu en kAguththa nambikku en
pUN punai men mulai thORRadhu poRpE

Listen

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

mANbu – beauty
amai – present
kOlam – having form

(with that)
em mAyam – one who deceived mahAbali and us to fulfil his desire
kuRaLaRku – being vAmana
sEN – lofty due to having his desire fulfilled
sudar – radiant
kunRanna – like a mountain
sem – reddish
sudar – having splendour
mUrththikku – one who is having the form
kAN – attractive for everyone
peru – having unlimited greatness
thORRam – having the appearance
em – to be enjoyed by us
kAguththan – chakravarthi thirumagan (SrI rAma, son of emperor dhaSaratha)
nambikku – one who is complete
en pUN punai men mulai – my daughter whose bosoms are tender to bear the separation and are decorated with ornaments
thORRadhu – lost
poRpu – her beauty.

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

emperumAn is having a beautiful form, who being vAmana deceived mahAbali and us to fulfil his desire; he is having the form which is lofty due to having his desire fulfilled like a radiant mountain and is having reddish splendour; he is having the appearance which is attractive for everyone and is having unlimited greatness, to be enjoyed by us; my daughter whose bosoms are tender to bear the separation and are decorated with ornaments, lost her beauty for  such emperumAn who is complete as chakravarthi thirumagan.

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

  • mANbu … – For SrI vAmana who has beautiful decoration and amazing form. mANbu – azhagu – beauty. mAyam can also mean mischief.
  • sEN sudar … – As he was given water [by mahAbali], he grew. For the one who has a form which is having beautiful splendour like a lofty, radiant mountain.
  • kAN perum thORRaththu – thORRam – azhagu – beauty. Said to be having a form which is pleasing to the eyes and infinitely enjoyable. It can also imply the greatness of the incarnation as said in SrI rAmAyaNam bAla kANdam 3.10 “janma rAmasya sumahath” (The great incarnation of SrI rAma).
  • em kAguththa nambikku – chakravarththith thirumagan who is complete in all qualities. AzhwAr is the one who says as in thiruvAimozhi 3.6.8thayarathaRku magan thannai anRi maRRilEn” (I won’t exist for any one other than the son of dhaSaratha). SrI rAmAyaNam kishkinthA kANdam 15.21 “guNAnAm AkarO mahAn” (the abode of all good qualities).
  • en pUN punai men mulai – One who is having bosoms which are decorated with ornaments and which cannot bear the separation [of emperumAn].
  • thORRadhu poRpE – poRpu means azhagu (beauty). Since it is said “pUN punai men mulai“, she lost the beauty which was acquired by the decoration. My daughter who will give joy to him by making him not think about anyone else due to her beautiful bosoms as said in mUnRAm thiruvandhAdhi 3 “malarAL thanaththuLLAn” (one who resides in the bosom of SrI mahAlakshmi who resides in the flower), has now been defeated here.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 4 – marundhum poruLum

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

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avathArikai

AzhwAr says that it is the protector of all, emperumAn’s divine feet which are to be attained and which help in attaining. In the previous pAsuram, AzhwAr mentioned about how he was protected. In this pAsuram, he is mentioning about protecting everyone.

Let us go through the pAsuram and its meanings:

marundhum poruLum amudhamum thAnE
thirundhiya sengaNmAl AngE porundhiyum
ninRulagam uNdumizhndhum nIrERRu mUvadiyAl
anRulagam thAyOnadi

Word by Word Meanings

thirundhiya – with exactness (knowing clearly that he is the supreme being)
sem kaN – having lotus-like divine eyes
mAl – with affection
AngE – in that only activity of protecting the world
ninRu porundhiya – being firmly suited (to that)
ulagam – all the worlds
uNdu – swallowing (so that deluge will not destroy them)
umizhndhu – later, spitting them out
anRu – once, in an earlier time
nIr ERRu – taking water from mahAbali as a symbol of taking alms from him
mU adiyAl ulagam thAyOn – emperumAn who measured all the worlds with his three steps
adi thanE – only his divine feet
marundhum – are like medicine to cure the disease of samsAram (life in this materialistic realm)
poruLum – like wealth, capable of obtaining what is desired
amudhamum – being sweet like nectar

vyAkyanam

marundhum poruLum amudhamum thane – the term marundhu (medicine) refers to its ability to destroy enemies (since medicine cures diseases) , the term poruL refers to the means (wealth) for obtaining the medicine and the term amudham refers to the benefit realised. It is only emperumAn who removes our enemies, gives what we need and allows himself to be enjoyed by us. He removes those which we do not want and gives what we want. Alternatively, since medicine cures the disease and gives strength, the term marundhu refers to the means and the terms poruL and amudham refer to the two states of benefits (i.e. as wealth it is the means for obtaining other needed things and it is enjoyed as the benefit, like gold). vishNu dharmam 72-4 says “amrutham sAdhanam sAdhyam yam paSyanthi manIshiNa:, gyEyAkhyam paramAthmAnam vishNum dhyAyan na sIdhathi ” (one never suffers any sorrow, if he meditates on vishNu, the supreme being, who is seen by wise people as the indestructible means and who is attained). Hasn’t brahmA too mentioned in SrI rAmAyaNam yudhdha kANdam 117-17 “SaraNyam SaraNancha thvAmAhur dhivyA maharshaya:” (the sacred sages state that you are the means and the benefit)! In thrivikrama avathAram (incarnation) since he removed enemies such as namuchi, he is the medicine; since he came as a mendicant, he became the wealth too; since he kept his divine feet on everyone’s head, he became the nectar (benefit) too. Thus, divine feet of emperumAn who measured all the worlds are everything. It is not samiththu pAdhi sAvithri pAdhi (this is an old saying which refers to carrying out a ritual where one keeps a count of the manthra that one recites using samiththu, a type of stick. One should have 1008 sticks and recite the gAyathri manthram 1008 times, without short-changing in either). emperumAn is everything, unlike the above-mentioned saying.

thirundhiya sengaN mAl – he has reddish eyes which reflect that he is the supreme being. Alternatively,

thirundhiya – he is the final goal as well as the means. He is as per his svarUpam (basic nature). Or, if the AthmAs (souls) do not change their ways, he changes his ways to align himself with them. Or, just as AthmAs do not ever correct themselves, emperumAn will always be exact (without any error).

sengaN – he has reddish eyes to reflect his affection for his followers.

mAl – one who is affectionate.

AngE porundhiyum ninRu – instead of feeling ashamed that the consort of mahAlakshmi has come to ask for alms, he stands firmly in the act of taking alms.

porundhiyum – being firm in protecting

ninRu – his divine mind standing firmly in that

ulagam uNdu umizhndhum – protecting the worlds by swallowing them and letting them out in due course

nIReRRu – he took alms as if he is obtaining something which did not belong to him.

nIrERRum – he obtained something which he could not have attained otherwise

mUvadiyAl anRu ulagam thAyOnadi – it is the divine feet of one who measured the three worlds after taking water [from mahAbali as symbol of taking alms] which are medicine, wealth and nectar.

We can also consider uNdu as referring to medicine, umizhndhu as wealth and sengaNmAl as nectar.

We shall take up the 5th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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SrIvaishNava education/kids portal – http://pillai.koyil.org