Daily Archives: March 16, 2018

thiruvAimozhi – 6.7.6 – inRu enakku

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

Full series >> Sixth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki‘s mother says “After reaching thirukkOLUr and seeing his friendly glance etc, my daughter, out of great joy, weakens more”.

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.

She will feel happy only when her daughter enters thirukkOLUr and sustains herself. In the previous pAsuram, she said “how will she enjoy” and in this pAsuram she is explaining how she enjoys. This is the struggle of the divine mother of parAnguSa nAyaki – on the one hand she is meditating on the target (emperumAn) of her daughter; on the other hand, she is meditating upon the state of her daughter!

pAsuram

inRu enakku udhavAdhaganRa iLamAn inip pOy
then thisaith thiladham anaiya thirukkOLUrkkE
senRu than thirumAl thirukkaNNum sevvAyum kaNdu
ninRu ninRu naiyum nedum kaNgaL pani malgavE

Listen

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

enakku – to me (who is suffering in separation from her)
inRu – now
udhavAdhu – without helping
aganRa – left
iLa mAn – my little daughter
pOy – went with anguish
then thisai – for the southern direction
thiladham anaiya – decoration like a thilak (a beautiful symbol on the forehead)
thirukkOLUrkkE – in thirukkOLUr
senRu – entered
ini – now (after entering)
than – one who eliminated her relationship with her relatives (by bestowing union with him which is dear to her)
thirumAl – SrImAn’s (consort of SrI mahAlakshmi)
thiru – glancing lovingly
kaNNum – divine eyes
sem – shining radiantly due to the welcoming words
vAyum – lips
kaNdu – after seeing

(her)
nedu – wide
kaNgaL – eyes
pani malga – filled with happy tears due to great bliss
ninRu ninRu – every moment
naiyum – weakens.

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

Without helping me, my little daughter left me with anguish now and entered thirukkOLUr; now, after seeing the SrImAn who eliminated her relationship with her relatives, lovingly glancing with his divine eyes and the lips shining radiantly due to the welcoming words, she is becoming weak every moment with her wide eyes filled with happy tears due to great bliss.

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

  • inRu enakku udhavAdhu aganRa – One gives birth to a child and nurtures the child, so that the child helps when in danger [need]. Is there any greater danger than being lonely in separation from her daughter and the current situation? She is not helping me now! SrI rAmAyaNam ayOdhyA kANdam 59.26 “athO nu kim dhu:khatharam sOham ikshvAku nandhanam | imAm avasthAm Apanna nEha paSyAmi rAghavam ||” (Having attained this state, I am not seeing SrI rAma, the scion of ikshvAku dynasty; what is more sorrowful than this?) – “Did I not perform penance for long time and beget you as my son, to have you at this juncture of suffering in separation? Alas! I have lost you today!” said dhaSaratha.
  • enakku udhavAdhu – This is the difference between [dhaSaratha] chakravarthi and self [mother]; as said in nAchchiyAr thirumozhi 9.9 “Remaining helpless”; did I treat you like other mothers would do? I always considered your happiness as mine. And she is the mediator for her daughter’s dear lord. thiruvAimozhi 6.7.6pirAn irundhamai kAttinIr” (you showed the lord), periya thirumozhi 3.7.7 “annaiyum aththanum enRu adiyOmukku irangiRRilaL” (She did not show mercy upon us (parents) who considered ourselves as her servitor). Should one who plans to leave, cause us blame while leaving? Should she consider us servitors as her controller? Why did she leave us who would have accompanied her!
  • aganRu – Why did she leave us in this manner! At least she could have remained in the same town as we!
  • iLa mAn – She is in the adolescent stage where she did not realise “I have left my own mother”! What can we do if it is her age doing it!
  • inip pOy – There is none closer/greater than mother among the relatives! While she has great attachment towards emperumAn even to discard her own mother, what more is she seeking there? After giving up the unnatural aspects, should we need to separately pursue that which is natural?
  • then thisai … – The southern direction which is known as “mlechchA bhUmi”, is looked down upon by the Aryas (the wise); though it is said like that, just as one nice ornament will make other ornaments to shine, due to the presence of thirukkOLUr, the whole southern direction became laudable. SrI rAmAyaNam AraNya kANdam 11.82 “dhakshiNa dhik kruthA yEna SaraNyA puNya karmaNA” (The southern direction was made to be the refuge for everyone by agasthya who has glorious history).
  • thirukkOLUrkkE senRu – It appears great for the divine mother.  For her daughter, the journey, entry into the town and seeing him – all of these are desirable. Just as the journey through archirAdhi gathi (the path which leads to paramapadham), the paramapadham itself and emperumAn who is constantly seen/enjoyed after entering in there are desirable and part of the goal [for an AthmA].
  • than thirumAl – As said in mahAbhAratham “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava:” (SrIman nArAyaNan is the father and mother for all the creatures in the world) – whatever relations she gave up here, he becomes all of them. He being the goal is in the form of the divine lord of SrI mahAlakshmi. She cannot focus on anything other than emperumAn‘s form with his divine consort.
  • thirukkaNNum sevvAyum kaNdu – To beg for pardon for making her come before he could have gone there, he glances gently, and the lips which tremble to say some kind words. This is how emperumAn‘s “kOvai vAy thudippa mazhaik kaNgaL” (thiruvAimozhi 6.7.3 – trembling reddish lips and eyes with rain like tears) is.
  • ninRu ninRu naiyum – Will break into pieces as days go by. When she sees him, she can no longer remember the separation; she becomes immersed in the emotions of emperumAn. She remains as said in thirukkuraL 1286 “kANungAl kANEn thavaRAna kANAkkAl kANEn thavaRallavai” (When I see my beloved, I do not see any faults, but when I do not see him, I do not see anything but his faults).
  • nedum kaNgaL pani malgavE – My whole eyes become filled with tears.
  • ninRu ninRu naiyum – Weakened continuously. Like the shore which will give in when there is a flood.
  • nedum kaNgaL pani malgavE – Just as the heart becomes weakened, the eyes become teary. When she goes to see him, the tears in his eyes become a hurdle for her. There is no difference between happy tears or sad tears; whatever stops, that becomes enemy; I got to enjoy the entity which is said in bruhadhAraNyaka upanishath 6-5-6 “dhrashtavya:” (one who is to be seen).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 19 – aruLAdhu ozhiyumE

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

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avathArikai

AzhwAr had requested emperumAn to grace him to be without fear. His divine mind told him “If we compel him like this to grace us, would it mean that we are qualified to ask him for his mercy? Or, is he capable of showering his grace on us?” and backtracks. AzhwAr then consoles his mind saying “There is nothing in this, you see. Before showering his grace on people who are qualified, he will grace even unqualified people like us due to his ability to achieve impossible tasks. Hence do not fear”.

Let us go through the pAsuram and its meanings:

aruLAdhu ozhiyumE Alilai mEl anRu
theruLAdha piLLaiyAich chErndhAn iruLAdha
sindhaiyarAych chEvadikkE semmalar thUyk kaithozhudhu
mudhaiyarAy niRpArkku mun

Word by Word Meanings

iruLAdha sindhaiyarAy – having a heart which has not been touched by the darkness of ignorance
sE adikkE – for the reddish divine feet
sem malar thUy – submitting fresh flowers
kai thozhudhu – joining the palms together as anjali
mundhaiyarAy niRpArkku –  devotees  who stand at the forefront (in emperumAn’s matter)
anRu – at an earlier point of time
theruLAdha piLLai Ay – as an innocent child
Al ilai mEl sErndhAn – emperumAn who took rest on a tender banyan leaf
mun aruLAdhu ozhiyumE – will he not shower grace ahead?

vyAkyanam

aruLAdhu ozhiyumE – Will he remain without showering grace on us? Will he remain without gracing us despite our being qualified? thirumazhisai AzhwAr also  mercifully mentions in thiruchchandha viruththam 115 “eththinAl idark kadal kidaththi Ezhai nenjamE” (Oh foolish heart! Why are you immersed in the sea of sorrows?). Was it not for us that emperumAn had said in SrI bhagavath gIthA 18-66 “aham thvA sarva pApEbhyO mOkshayishyAmi ” (I will liberate you from all sins)!

Alilai mEl anRu theruLAdha piLLaiyAych chErndhAn – the innocent child who reclined on a tender banyan leaf. For one who carried out the impossible task of keeping all the worlds in his stomach as a child, it is not that he cannot shower his mercy. When the worlds were under deluge, even without anyone asking him to protect, he protected all by keeping them in his stomach. AzhwAr is asking whether he would not shower his mercy on us to remain without fear when he is showering his mercy on those who do not even know to ask him to shower his mercy on them. He says that people would have hoped that he would protect them from deluge of samsAram just as he protected the worlds from [actual] deluge.  He says that he carried out an impossible task when he reclined on a tender banyan leaf which had just sprouted when the worlds were about to be destroyed.

iruLAdha sindhaiyarAy – those with hearts which do not have any ignorance with regard to matter concerning emperumAn.

sEvadikkE semmalar thUyk kaithozhudhu – offering fresh flowers to his reddish, divine feet. Worshipping him with hands, offering him flowers.

mundhaiyarAy niRpArrku mun – you would see [AzhwAr tells his heart] that he will grace us ahead of those who are standing in the forefront. He will delay showering his grace on those who are trying to attain him on their own efforts. For those like us who are holding on to him, he will shower his grace ahead [of others].

theruLAdha piLLaiyAy – during deluge, emperumAn did not have the knowledge to make a distinction between those who prayed to him to protect them and those who did not pray to him for protection. Isn’t that the reason that he protected everyone in his stomach!

We will take up the 20th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org