Monthly Archives: February 2018

iraNdAm thiruvandhAdhi – 100 – mAlE nediyOnE

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avathArikai

emperumAn asks AzhwAr “you have mentioned about how others approach me for other benefits. What is it that you want me to do for you?”. AzhwAr says “shrink the affection that I have for you so that I can hold it”.

Let us go through the pAsuram and its meanings:

mAlE nediyOnE kaNNanE  viNNavarkku
mElA viyan thuzhAyk kaNNiyanE  mElAl [mEnAL]
viLavinkAy kanRinAl vIzhththavanE enRan
aLavanRAl yAnudaiya anbu

Word by Word Meanimg

mAlE – Oh one who is affectionate (towards his followers)!
nediyOnE – Oh one who cannot be estimated [as this much]!
viNNavarkku mElA – Oh one who is the lord of nithyasUris!
viyan thuzhAyk kaNNiyanE – Oh one who is adorning the thuLasi garland!
kaNNanE – Oh one who was born as krishNa!
mEnAL – once upon a time
viLavin kAy – wood apple fruit (inside which a demon had entered)
kanRinAl – with a calf (inside which another demon had entered)
vIzhththavanE – Oh one who felled it
yAn udaiya – that I have (towards you)
anbu – the affection
enthan aLavanRu – does not remain within me

vyAkyAnam

mAlE – one who is superior to everyone else! We can also construe this as one who has excessive affection towards his followers.

nediyOnE – one who cannot be estimated. This can also be construed as one who has boundless affection.

kaNNanE – the qualities mentioned earlier can be seen in kaNNan (krishNa). One who is bound to his followers; one who controls everyone.

viNNavarkku mElA viyan thuzhAyk kaNNiyanE – this mentions about the absence of limit to his wealth. One who is superior to nithyasUris and who is donning the garland of thuLasi as a manifestation of his wealth. It says how emperumAn is donning the divine garland on his shoulders and is manifesting his beauty to nithyasUris.

mElAl [mEnAL] viLavin kAy kanRinAl vIzhththavanE – earlier, he had plucked a wood-apple fruit using a calf. Demons [sent by kamsan to kill krishNa] had entered the two objects, wood apple and calf. By throwing the calf at the fruit, krishNa hit one against the other and destroyed both [demons] of them. This is mentioned to show that he will destroy our enemies too like this.

enRan aLavanRAl yAnudaiya anbu – the affection that I have towards you has grown too big and I am unable to enjoy you due to this. You have to shrink the size of this love so that I can contain it within myself. AzhwAr is speaking like hanuman who said, as in SrI rAmAyaNam uththara kANdam 40-16 “snEhOmE paramO rAjan thvayi nithyam prathishtitha: bhakthiScha niyathA vIra bhAvO nAnyathra gachchathi ” (the deep affection that I have towards you is firmly stabilised in me.  My devotion towards you is also permanent. My thoughts do not go elsewhere). The mAl (affection) that emperumAn has towards AzhwAr is because of the affection that AzhwAr has towards him. AzhwAr is unable to contract that affection. emperumAn showed himself to AzhwAr. When emerpumAn told AzhwAr to carry out service to him with affection, AzhwAr is trying to sustain himself by saying what he had said at the beginning [of this prabandham] “anbE thagaLiyA ArvamE neyyAga

Alternatively, once love becomes excessive, isn’t the next stage having direct vision (sAkshAthkAram)! Hence, we can construe that AzhwAr is having direct dharSan of emperumAn by saying “thirukkaNdEn ponmEni kaNdEn” in the next prabandham.

periya pirAtti periya perumAL thiruvadigaLE SaraNam
bhUthaththAzhwAr thiruvadigaLE SaraNam
emperumanAr thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
appiLLAr thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ३८

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आर्ति प्रबंधं

<< पासुर ३७

उपक्षेप

पिछले पासुरम में मामुनि “इन्रळवुम इल्लाद अधिकारं” वचन का प्रयोग किए। पासुरम में वे इस वचन कि विश्लेषण , तर्क और कारण विवरण के संग करतें हैं।  

पासुरम ३८

अंजिल अरियादार  अयबदिलुम ताम अरियार

एन्सोल एनक्को ऐतिरासा! – नेंजम

उन ताल ओळींदवट्रये उगक्क इनृम

अनुतापम अट्रू इरुक्कैयाल

शब्दार्थ

ऐतिरासा! – एम्पेरुमानारे

नेंजम – ह्रदय जो नीच विषयों में मग्न है

उगक्क  – तरसता है

ओळींदवट्रये  – उन विषयों केलिए जो हैं सीमा पार

उन – आप्के, जो हैं हमारे नित्य स्वामि तथा लक्ष्य और

ताळ – आप्के चरण कमलों के, जो असीमित आनंद कि मूल हैं

इनृम – अब भी

इरुक्कैयाल  – मै हूँ

अट्रू – बिना कोई

अनुतापम  –  नीच विषयों के मोह में घिरने कि पश्चात्ताप के बिना

एन्सोल  – प्रसिद्द कहावत जो कहता है कि

अरियादार – जो अन्जान हैं

अंजिल – पाँच साल के अम्र में , जब मनुष्यों में अक्ल वृद्धि होती है

अयबदिलुम – पछास साल के उम्र में भी

ताम अरियार – नहीं समझेँगे

एनक्को – यह कहावत मेरे लिए ही जन्मा क्या ?

सरल अनुवाद

इस पासुरम में मामुनि एक प्रसिद्द कहावत कि उद्धरण देतें हैं जो है, “ जो व्यक्ति  पाँच साल के उम्र में न सीख पाता है, वह पचास साल के उम्र में भी न सीख पायेगा। आगे कहतें हैं कि उन्का मन नीच साँसारिक विषयों में मग्न है और इस बात की पश्चात्ताप भी न करता।  सँसार के अंधकार और अज्ञान से रक्षा माँग कर वे श्री रामानुज के चरण कमलों में शरणागति करतें हैं।   

स्पष्टीकरण

मामुनि कहते हैं, हे यतियों के नेता ! मेरा मन (तिरुवाय्मोळि २.७.८) के “तीमणम” वचनानुसार, नीच साँसारिक साँसारिक विषयों में मग्न है और (तिरुविरुत्तम ९५) के “यादानुम पट्री नीँगुम” वचनानुसार, सदा इन्मे उलझीं है। आपके चरण कमलों पर ही धारणा बढ़ाने के बजाय यह मन अन्य नीच सुखों के ही पीछे है।  इन अल्प सुखों को ही लक्ष्य समझ इन्हीं के पीछे जाती है और इस व्यवहार की पश्चात्ताप तक नहीं करती है। “तस्मात् बाल्ये विवेकात्मा” वचनानुसार यह माना जाता है कि ,पाँच साल के अम्र में ,मनुष्य को सही गलत की पहचान आ जाता है। अगर उस उम्र में यह ज्ञान न हुआ तब पचास में भी न आएगा। सालों से प्रसिद्द यह कहावत शायद मेरे लिए ही जन्मा होगा। अच्छाई ज्ञान न होते हुए मैं प्रार्थना करता हूँ कि सर्वज्ञ, मेरे स्वामी, आप ही मुझे मार्ग दिखाएं। “नेंजमुम तानोलिन्दवट्रये उगक्कुम” . इस्का ऐसे भी अर्थ निकाला जा सकता है कि मामुनि के कहना है के, “अगर एक व्यक्ति पाँच में न सीखा तो पचास में भी न सीखेगा। अफ़सोस! मुझे आज भी साँसारिक सुखों के पीछा करने की पश्चात्ताप नहीं है और इसी कारण आपके चरण कमलों (जो सर्वोत्तम लक्ष्य हैं) के बजाय मन अन्य वस्तुओँ केलिए तरसता है।”

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-38/

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thiruvAimozhi – 6.6.1 – mAlukku

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Full series >> Sixth Centum >> Sixth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s mother says “parAnguSa nAyaki lost her bangles being captivated by the qualities of emperumAn who mercifully measured the earth”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram parAnguSa nAyaki‘s mother says “My daughter who is having an unlimitedly enjoyable form for emperumAn who performed actions out of love [towards his devotees], has lost her bangles”.

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

mAlukku vaiyam aLandha maNALaRku
neelak karu niRa mEganiyAyaRku
kOlach chendhAmaraik kaNNaRku en kongalar
Elak kuzhali izhandhadhu sangE

Listen

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

mAlukku – one who is identified by his love for his devotees

(due to such love)
vaiyam – earth
aLandha – measured and owned (to avoid anyone claiming ownership)
maNALaRku – being her enjoyer due to manifesting such activities

(due to the bliss of such enjoyment)
neela – glossy
karu – blackish
niRam – having complexion
mEganiyAyaRku – one who has a form which is similar to cloud

(manifesting such love)
kOlam – attractive form
sem – reddish
thAmarai – lotus like
kaNNaRku – one who is having eyes
en – my
kongu – having honey
alar – having flower
Elam – refreshingly fragrant like cardamom
kuzhali – having lock [of hair]
izhandhadhu – lost
sangu – bangle.

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

My daughter who is having lock [of hair] with honey laden flower which is refreshingly fragrant like cardamom, lost her bangle for the one who is identified by his love for his devotees, who is her enjoyer due to manifesting activities such as measuring and owning the earth, who has a glossy blackish coloured form which is similar to cloud and who is having attractive, reddish lotus-like eyes.

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

  • mAlukku – In thiruvAimozhi 6.2minnidai madavAr“, AzhwAr said he does not need emperumAn, and emperumAn in turn said he needs him, and AzhwAr remained bewildered and he tormented her further by manifesting this [beautiful vAmana] form. If he manifested his supremacy, she would not be so perturbed! (For the one who is having love).
  • vaiyam aLandha maNALaRku – His love is such that, he would not even give up on those who are unfavourable towards him. As said in thiruvAimozhi 6.2.9azhiththAy un thiruvadiyAl“, he placed her beneath his divine feet and accepted her. She is the only one who became fully surrendered for such act; she says as in periya thirumozhi 9.4.2 “mUvadi maN koNdaLandha mannan saridhaikkE mAlAgip pon payandhEn” (My complexion changed after becoming attached to the king who accepted three feet of land and measured the earth); he begged for alms and got the earth, and she acquired golden complexion having become pleased with his act. Whatever is the result of joy, will be like gold.
  • maNALan – Enjoyer.
  • neelak karu niRa mEganiyAyaRku – One who is like cloud which is laden and dark. niyAmam – similarity. Providing without any expectation and when not satisfied with what was given, becoming pale. Even if he has no love, he cannot be given up due to his beautiful form and magnanimity.
  • neelak karu niRa mEganiyAyaRku – Just as he manifested his beautiful form and grabbed the earth from mahAbali, he captured her by manifesting his beautiful form. This is black-pigment with which he decorated his body to drive her crazy. It is said in thiruviruththam 94 “maippadi mEni” (dark coloured form).
  • kOlach chem thAmaraik kaNNaRku – For the who has divine eyes which are attractive, reddish due to motherly forbearance, expansive etc. He captured her by showing his eyes as said in thiruvAimozhi 6.2.9thAmaraith thadangaNgaLin agavalaip paduppAn” (he caught us in the net of his expansive lotus like eyes). Since “kku” (for) is present in every quality, her being captivated in individual aspects is explained.
  • mAl … – She is counting the [love] arrows which were shot at her daughter. Like “this is punch”, “this is a cut”, “this is an arrow” etc.
  • en kongu alar Elak kuzhali – My daughter who is having flower which has flowing honey and beautiful fragrance. kongu – honey. alar – flower. Elam – fragrance. emperumAn who becomes deeply immersed being captivated in her lock is now finishing her! Like many soldiers surrounded the lonely abhimanyu and killed him!
  • izhandhadhu sangE – She lost what he would lose on seeing her beautiful lock.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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आर्ति प्रबंधं – ३७

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आर्ति प्रबंधं

<< पासुर ३६

उपक्षेप

वरवरमुनि कल्पना कर रहें हैं कि श्री रामानुज स्वामी उन्हे कुछ बता रहे हैं । यह पासुर, श्री रामानुज स्वामी की यह सोच, का उत्तर स्वरूप है । श्री रामानुज स्वामी कहतें हैं , “हे ! वरवरमुनि ! आप इन्द्रियों के बुरे असर से डरे हुए हैं । चिंता न करें । इन्द्रियों  और पापों के प्रभाव से मैं आपकी रक्षा करूंगा । किन्तु इस सांसारिक लोक में आपको रखने का कारण यह हैं – “ आर्ति अधिकार पूर्तिकेन्नूमदु मुख्यं ”, वचन के अनुसार आर्ति (स्वारस्य) और अधिकार (मुक्त होकर परमपद पधारने कि योग्यता) पाने पर मैं निश्चित आपको परमपद पहुँचाऊँगा । तब तक आपको यहाँ रहना हैं । उत्तर में वरवरमुनि कहते हैं, “ हे ! श्री रामानुज स्वामी ! अब तक मेरी कोई भी योग्यता नहीं रहीं हैं । भविष्य में क्या योग्यता आएगी ? आप स्वयं इन योग्यताओं को मुझमें क्यों उत्पन्न नहीं करतें ? परमपद तक पहुँचने में आने वाले विरोधियों का नाश कर, आप ही मुझे योग्य क्यों नहीं बनातें ?

पासुर ३७

इन्रळवुम् इल्लाद अधिकारम् मेलुम् एनक्कू

एनृ उळदाम् सोल्लाय् एतिरासा

कुन्रा विनैत्तोडरै वेट्टिविट्टु मेलै वैकुंतत्तु

एन्नै कडुग येट्राददु येन् ?  

शब्दार्थ

सोल्लाय  – (हे एम्पेरुमानार) कृपया यह बतायें

इन्रळवुम् – अब तक

इल्लाद अधिकारम् – (परमपद जाने कि मेरे पास) योग्यता नहीं है

मेलुम् – (इस स्तिथि में) अब से

एनक्कु  – मेरे  लिए

एनृ उळदाम् – कब होगा ? होगा क्या? (इतने जन्मों से न होने के कारण) मुझे कब परमपद पहुँचने की योग्यता मिलेगी क्या?

ऐतिरासा – हे एम्पेरुमानार !

येन् ?-  क्यों आप

कडुग एन्नै येट्राददु – शीग्र मुझे ले न जाते

मेलै  – सर्वश्रेष्ठ

वैकुंतत्तु – परमपद तक

वेट्टिविटु – काटकर निकालें  

कुन्रा  –  न घटने वाले

विनैत्तोडरै – पापों के बंधन को

सरल अनुवाद

इस पासुर में वरवरमुनि, (इन) अघटित पापों का संग्रह को नाश न करने का कारण, श्री रामानुज स्वामी से पूँछते हैं । परमपद तक शीग्रता से न ले जाने का भी कारण पूँछते हैं। वरवरमुनि का मानना हैं कि, अगर योग्यता ही कारण है तो उन्हें परमपद पहुँचने कि योग्यता कभी भी नहीं थीं और नहीं मिलने वाली हैं । वरवरमुनि श्री रामानुज स्वामी से प्रश्न करतें हैं कि भविष्य में यह योग्यता कैसे प्राप्त किया जा सकता हैं ?

स्पष्टीकरण

वरवरमुनि कहतें हैं, इनृ तिरुनाडुमेनक्करुळाय् वचनानुसार, अब तक अनुपस्थित (परमपद पधारने कि) योग्यता भविष्य में कैसे आएगा ? हे रामानुज ! तोलमावलविनै तोडर्  के अनुसार मेरे पापों के बंधन घटते नहीं और परमपद प्राप्ति के पथ में विघ्न हैं । इन पापों को नाश कर, मेलै वैकुंतत्तिरुत्तुम (तिरुवाय्मोळी ८.६.११) से वर्णित परमपद जिसमें मुझे अत्यंत स्वारस्य (आर्ति) है, वहाँ क्यों नहीं ले जातें? अज्ञान से पीड़ित इस लोक से आप मुझे तुरंत क्यों नहीं ले जाते ? इस विषय में दुर्बल हूँ और आप ही नियंता हैं? फिर भी आप यह कार्य क्यों नहीं करतें ?

अडियेन् प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-37/

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iraNdAm thiruvandhAdhi – 99 – iRai emperumAn aruL

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avathArikai

AzhwAr talks about how emperumAn carries out the activities for dhEvathAs who desire other benefits [and not emperumAn].

Let us go through the pAsuram and its meanings:

iRai emperumAn aruLenRu imaiyOr
muRai ninRu moymmalargaL thUva aRaikazhala
sEvadiyAn sengaNediyAn kuRaLuruvAy
mAvadivil maN koNdAn mAl

Word by Word Meanimg

imaiyOr – dhEvathAs (such as brahmA, rudhra et al)
emperumAn – Oh our lord!
iRai – Oh supreme being!
aruL enRu – please show mercy (in our matter), so saying
muRai ninRu – standing in the form of servitors
moy malargaL – beautiful flowers
thUva – scattering them in a disorderly way
aRai kazhala sEvadiyAn – having divine feet adorned with warrior’s anklets
sem kaN – having reddish eyes
nediyAn – being superior to everyone else
mAl – having affection towards his followers
kuRaL uruvAy – incarnating in the form of vAmana (dwarf)
mAvadivil – with mahAbali
maN koNdAn mAl – measured the earth

vyAkyAnam

iRai emperumAn aruL enRu – Oh supreme being for the world and our ordained Lord! Show us mercy.

iRai emperumAn aruL enRu – Just as it is mentioned in thiruvAimozhi 2-2-10kaLvA! emmaiyum Ezhulagum ninnuLLE thORRiya iRaiva! ” (Oh the mischievous lord who created us and all the worlds within you! Oh our lord!) the dhEvathAs will worship emperumAn.

aruL enRu – if the people living in the town find that one of their belongings has been stolen, they will assemble at the house of the head of the town who protects them and cry out about the loss of their property/possession. In the same way, these dhEvathAs will also come to emperumAn who is their protector and plead with him if their possessions / lands are taken away by demons such as rAvaNa et al. Who are these people who come and pray…..

imaiyOr – these are the people mentioned by nammAzhwAr in his thiruvAimozhi 2-2-10 as “veLLERan nAnmugan indhiran vAnavar ” (dhEvathAs such as rudhra, brahmA, indhra et al); they are the people, who have their own worlds, vehicles, flags, weapons etc [granted by emperumAn] and who, blowing their own trumpets, will call themselves as ISvarOham (I am the Lord). AzhwAr says that they leave aside their ego and trumpets and come and pray to emperumAn.

muRai ninRu – they will know that emperumAn is the lord and that they are the servitors, and holding their hands together, will bow down to emperumAn.

moymmalargaL thUva – just as their followers worship them with beautiful flowers, these dhEvathAs will worship emperumAn with beautiful flowers.

thUva – in their anxiety that whatever they have prayed for now should be granted , they will sprinkle the flowers, not at the divine feet of emperumAn but haphazardly on his head.

What does emperumAn do when they worship him like this?

aRai kazhala sEvadiyAnemperumAn who stands with his warrior’s anklets sounding reverbrantly on his divine feet. Even as they are praying, he gets ready to do their bidding. kazhal is indicative of all other ornaments worn by him on his divine feet.

sengaN nediyAn – one who has lotus like eyes, indicative of the fact that he is the lord for all these dhEvathAs, as mentioned widely in sacred texts – SvEthAsvathara upanishath says of emperumAntham ISvaraNAm paramam mahESvaram  tham dhEvathAnAm pramamcha dhaivatham ” (he is the mahESvaran for all these ISvarars and he is the dhEvathA for all these dhEvathAs).

nediyAn – he is the greatest among all.

mAl – even though they come to him for helping them with lowly benefits, he doesn’t frown at them but showers affection on them like water flooding the channels once the sluice gates are opened in a lake. He is affectionate towards them in the hope that at some point of time in the future, they will come to him, asking for himself instead of such lowly benefits.

Did he not lower his status while carrying out their tasks!

kuRaL uruvAy – the opinion is that in order to carry out the task for such followers, he did  not take a great form consistent with his greatness of giving everything to others, but took the form of a dwarf (vAmana) for whom taking alms from others is the ordained duty.

mAvadivil maNkoNdAn – he took a huge form [after being granted his wish by mahAbali] capable of swallowing all the worlds, in order to measure the worlds [and get back what his followers had lost].

kuRaL uruvAy mAvadivil – Just as thirumazhisai AzhwAr mentioned in his thiruchchandha viruththam 109 “surukkuvAinRiyE surunginAy  surungiyum perukkuvArai inRiyE perukkameydhu peRRiyOy ”, he dwarfed himself and grew to very large extent of his own volition, without anyone asking him to do so.

We shall take up the 100th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.6 – mAlukku

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<< Previous decad

Audio

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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thiruvAimozhi – 6.5.11 – sindhaiyAlum

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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 end, explaining the purpose of this decad, AzhwAr says “Those who learned this decad will get to perform matching kainkaryam”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the end, AzhwAr explains the result as “Those who are able to practice this decad will become eternal servitors of Sriya:pathi (consort of SrImahAlakhsmi)”.

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

sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE
thandhai thAy enRadaindha vaN kurugUravar chatakOpan
mundhai AyiraththuL ivai tholaivillimangalaththaich chonna
sendhamizh paththum vallAr adimai seyvAr thirumAlukkE

Listen

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

dhEvapirAnaiyE – Only dhEvapirAn

(due to looking out for my hitham (well-being) and priyam (likes))
thandhai – father
thAy – and mother
enRu – determined

(as said in this decad)
sindhaiyAlum sollAlum seygaiyinAlum – with the three faculties [mind, speech and actions]
adaindha – having attained
vaN – those who are surrendered to self [AzhwAr] like SrI madhurakavigaL who said in kaNNinuN chiRuth thAmbu 4 “annaiyAy aththanAy
kurugUravar – the leader of the residents of AzhwArthirunagari
chatakOpan – nammAzhwAr
mundhai – revealing the meanings of the ancient vEdham
AyiraththuL – among the thousand pAsurams
tholaivillimangalaththai – thiruththolaivillimangalam
sonna – mercifully spoke
sem – being honest in revealing the meanings
thamizh – thamizh pAsurams
ivai paththum – this decad
vallAr – those who can practice
thirumAlukku – for Sriya:pathi who is sarvESvara
adimai seyvAr – will become servitors.

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

Determining dhEvapirAn only as father and mother, and having attained him with the three faculties, nammAzhwAr, the leader of the residents of AzhwArthirunagari, who are surrendered to self [AzhwAr] like SrI madhurakavigaL who said in kaNNinuN chiRuth thAmbu 4 “annaiyAy aththanAy” mercifully spoke this decad in the form of thamizh pAsurams which honestly reveal the meanings and are among the thousand pAsurams, revealing the meanings of the ancient vEdham; those who can practice this decad will become servitors for Sriya:pathi who is sarvESvara.

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

  • sindhaiyAlum … – AzhwAr’s mind, speech and body are attached to emperumAn in harmony. This decad explained AzhwAr’s great attachment as seen in “irangi” [mind], “maNivaNNavO” [speech] and “than karangaL kUppith thozhum” [body].
  • dhEvapirAn … – Determined that emperumAn who is said to be “ayarvaRum amarargaL adhipathi” (the leader of nithyasUris), has magnanimously descended to thiruththolaivillimangalam manifesting his simplicity, is also all types of relative to self, and attained him.
  • vaN kurugUravar chatakOpan – Just as emperumAn is every type of relative for AzhwAr, the residents of AzhwArthirunagari consider AzhwAr as every type of relative. They remain as said in kaNNinuN chiRuth thAmbu 4 “annaiyAy aththanAy ennai ANdidum thanmaiyAn” (one who rules me being my mother and father) and in sthOthra rathnam 4 “mAthA pithA yuvathayasthanayA vibhUthis sarvam” (everything – mother, father, wife, children, wealth).
  • mundhai Ayiram – Since it reveals the meanings of the ancient vEdham. Just as sarvESvaran appeared as a mortal being, vEdham to descended through AzhwAr in thamizh language.
  • sem thamizh … – Honest thamizh, fresh thamizh. Reveals the meanings elaborately. Those who can practice this will get to serve SrIya:pathi. Just as iLaiyaperumAL (lakshmaNa) served perumAL and pirAtti together, they will also get to serve emperumAn who is with pirAtti.

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

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iraNdAM thiruvandhAdhi – 97 – engaL perumAn

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avathArikai

AzhwAr says that in order to bless him, emperumAn came to thirukkudandhai and took a reclining position, as a simple entity.

Let us go through the pAsuram and its meanings:

engaL perumAn imaiyOr thalaimagan nI
sengaN nedumAL thirumArbA pongu
padamUkkil AyiravAyp pAmbaNaimEl sErndhAy
kudamUkkil kOyilAyk koNdu

Word by Word Meanimg

thirumArbA – Oh one who has periya pirAtti (SrI mahAlakshmi) on his chest!
sem kaN nedumAL – as the supreme being with reddish divine eyes
imaiyOr thalai magan – you are the lord of nithyasUris
engaL perumAn nI – you are our lord
kudamUkku il – having the kumbakOnam region
kOyilAyk koNdu – thinking of it in your divine mind as the temple
pongum pada mUkkin – having well spread out hoods and nose
Ayiram vAy – one with thousand mouths
pAmbu – AdhiSEshan (serpent mattress of emperumAn)
aNai mEl – on top of that mattress
sErndhAy – you reclined and blessed us

vyAkyAnam

thirumArbA – Oh one who has thiru (SrI mahAlakshmi) on his chest! The opinion here is that the primary reason for emperumAn to have us as his servitors is the recommendatory role played by pirAtti. AzhwAr is thinking of the first part of dhvaya mahAmanthram. parASara bhattar in his SrI guNarathna kOSam 44 had said “vEdhAnthAs thathvachinthAm murabhidhurasi yathpAdhachinhaistharanthi” (vEdhAnthas (upanishaths) bring to an end the discussion about who is the supreme being by looking at the identification marks of pirAtti’s divine feet on the chest of murAri (emperumAn, the killer of mura)). In the same way, purusha sUktham in uththara bhAgam has said “hrIScha thE lakshmIScha pathnyau” (SrIdhEvi and bhUmidhEvi are your consorts). Thus emperumAn’s supremacy was established through his connection with his consorts.

imaiyOr thalaimgannammAzhwAr says in thiruvAimozhi 1-1-1ayarvaRum amarargal adhipathi” (he is the lord of nithyasUris who do not forget anything). rig  vEdham says “thadhvishNO: paramam padham sadhA paSyanthi sUraya: ” (nithyasUris constantly keep looking at that great dwelling place of vishNu). The opinion in both these is that he is the supreme entity, being the lord of nithyasUris. Next, AzhwAr enjoys the divine eyes of emperumAn with which he has enslaved the nithyasUris.

sengaN nedumAl – chAndhOgya upanishath 1-6-7 says “thasya yathAkapyAsam puNdarIkam Evam akshiNI ” (there are two divine eyes for the supreme entity, which are like lotuses blossomed by sun). nedumAl – very great entity. The opinion here is that it is clear that he is the supreme entity who is referred to by vEdhAntham (upanishath) going by his divine eyes.

engaL perumAn – “to be our lord” is the opinion of appiLLai (one of the vyAkhyAthas for this dhivya prabandham) while periyavAchchAn piLLai as well as nampiLLai take it as an exclamatory (calling out) part.

nI – you, who are having such greatness as well as simplicity. pAmbaNaiyin mEl sErndhAy is supposed to be its continuation.

kudamUkkil kOyilAyk koNdu – having the divine abode thirukkudandhai as his temple. kudamUkku il refers to the region of thirukkudandhai.

pongu pada mUkkin AyiravAyp pAmbaNai mEl sErndhAy – the well spread out hoods which AdhiSEshan has due to contact with emperumAn, and his noses as well as his thousand tongues with which he is ready to praise emperumAn due to the resultant happiness. emperumAn is reclining in a divine manner on such AdhiSEshan. periyavAchchAn piLLai’s opinion is that apart from blessing us in standing posture at thiruvaththiyUr [previous pAsuram], emperumAn has taken position in thirukkudandhai in reclining posture with a vow that he will not get up until he uproots samsAram, with his greatness and simplicity. appiLLai’s opinion is that just as he enslaved us showing his beauty in thiruvaththiyUr, he enslaved us showing his beauty in thirukkudandhai.

We shall take up the 98th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.5.10 – pinnaikol

Published by:

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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