Daily Archives: March 29, 2018

thiruvAimozhi – 6.7.9 – kAriyam nallanagaL

Published by:

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 ninth pAsuram, parAnguSa nAyaki‘s mother says “My daughter who is greatly attached to emperumAn, is considering the accusations thrown at her by the residents of the town as her companion and is going to thirukkOLUr”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter who considers anything good she sees to be existing for krishNa, who is easily accessible to her, is ignoring the accusations of the residents of the town, and is going to thirukkOLUr”.

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

kAriyam nallanagaL avai kANil en kaNNanukkenRu
IriyAy iruppAL idhellAm kidakka inip pOy
sEri pal pazhi thUuy iraippath thirukkOLUrkkE
nErizhai nadandhAL emmai onRum ninaiththilaLE

Listen

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

nallanagaL – good
kAriyam – that which is known [having form, name]
avai – objects
kANil – when seen
en – one who is obedient to me
kaNNanukku – for krishNa
enRu – saying that
IriyAy – kind-hearted
iruppAL – one who is
nEr – thin
izhai – she who is wearing ornaments
idhu – this material realm which is created for that
ellAm – all
kidakka – while they exist
ini – now
pOy – leaving me
sEri – the residents of the town
pal – in many ways
pazhi – accusations
thUuy – saying
iraippa – shouting loudly
thirukkOLUrkkE – certainly to thirukkOLUr
nadandhAL – walked;
emmai – me
onRum – in any manner
ninaiththilaL – did not think about.

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

My kind-hearted daughter, who is wearing thin ornaments, when seeing good objects which are known,thinks that they exist for krishNa; while all this material realm which is created for that is existing, she is now leaving me; the residents of the town are shouting loudly and accusing her, and she certainly walked to thirukkOLUr; she did not think about me in any manner. Implies that she neither thought her mother as a co-resident nor as one who lived with her as her mother.

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

  • kAriyam nallanagaL avai kANil – She does not see anything to start with; but if she sees something good in objects, she will say that this is for krishNa who presented himself to me, and become melted and will remain like that. She says similar to whatever SrI rAma said in SrI rAmAyaNam sundhara kANdam 36.45 “dhrushtvA palam vA pushpam vA” (Whenever he sees fruits and flowers, he calls out for you – said hanuman to sIthA). She is seeking out something greater than just thinking that everything good she sees is for krishNa! His simplicity is the manner he descended to thirukkOLUr for her and remained there.
  • idhellAm kidakka – [First explanation – giving up all these play tools] As said in SrI rAmAyaNam sundhara kANdam 16.19 “sarvAn bhOgAn parithyaya” (giving up all enjoyments). [Second explanation – giving up all the bhagavath anubhavam here] As said in thiruvaimozhi 6.7.1uNNum sORu parugu nIr thinnum veRRiai ellAm kaNNan“, thiruvAimozhi 6.7.2Urum nAdum ulagamum thannaip pOl avanudaiya pErum thArgaLumE pidhaRRak kaRpuvAn idaRi“, thiruvAimozhi 6.7.3pUvai paingiLigaL pandhu thUdhai pUmputtilgaL yAvaiyum thirumAl thirunAmangaLE kUviyezhum“. Giving up these unlimited wealth [kainkaryaSrI] here which exist for krishNa only.
  • inip pOyemperumAn will feel indebted to one who simply becomes fully faithful to him. For such emperumAn, she went to offer something and has her worries eliminated. He remains as said in yajur vEdham “thE bhUyishtAm” (We are reciting “nama:” which is too much to handle for you). Doesn’t it befit her to remain here if we look at his nature?
  • sEri pal pazhi thUuyiraippa – As she got companion [accusations of the townspeople], she left there. Not just one or two! Also, each one says different accusations.
  • pal pazhi thUuyiraippa – First she made herself exist for him; that was not sufficient; she left for going there; she did not consider her mother; she did not consider the accusations of the townspeople; emperumAn should have come to her seeing any of these – but he has not done anything. As said in thirukkuRaL 1141 “alarezhil Aruyir niRkum” (the accusations of townspeople will sustain her life).
  • nErizhai nadandhAL – Her mother is also desiring to follow her daughter’s beautiful ornaments.
  • nadandhAL – Though she is talking about her own daughter, once she took a few steps towards thirukkOLUr, her acts should be expressed only in a polite language [she could have said “pOnAL“, but is using more respectful term]. How respectfully she is treating her own daughter! Though own children or disciples, those who are immersed in bhagavath vishayam should be treated respectfully. Once nanjIyar greatly praised his disciple nampiLLai in an assembly and said “don’t think that I am praising my own disciple”! He mercifully continued to say – even previously there were those who said as in periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child). ammuNi AzhwAn [an AchArya] would often offer obeisances to his disciple; when asked “what are you doing?”, he replied “we need to analyse the actions of other SrIvaishNavas to know about them! but I praise my Sishyas having known their vaishNava qualities very well”.
  • emmai onRum ninaiththilaLE – Even if she did not take me along as a companion, should she not have at the least thought about me?
  • onRum ninaiththilaLE – Should she not consider me as one amongst those who receive her there, or those who accompany her? The mother remains “Her thoughts about me are what I need”. The care of those who are close to emperumAn is that which is desirable/necessary.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

mUnRAm thiruvandhAdhi – 31 – ivai avan kOyil

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that emperumAn, who has taken residence in the divine abodes mentioned in the previous pAsuram, removes the enemies of followers and is very simple. The divine abodes mentioned in the previous pAsuram still remain in his heart and continue.

Let us go through the pAsuram and its meanings:

ivai avan kOyil iraNiyadhu Agam
avai seydhu ari uruvum AnAn sevi theriyA
nAgaththAn nAl vEdhaththuLLAn naRavERRAn
pAgaththAn pARkadaluLAn

Word by Word Meanings

iraNiyanadhu – the demon hiraNya kashyap’s
Agam – chest
avai seydhu – to break it into many pieces
ari uruvam AnAn – one who incarnated as narasimha
sevi theriyA nAgaththAn – having as his mattress thiruvananthAzhwAn who does not have separate ears as his eyes serve the purpose of both eyes and ears
nAl vEdhaththu uLLAn – one who resides inside the four vEdhas (sacred texts)
naRavu ERRAn pAgaththAn – one who has in one part of divine form, rudhra, who has honey-like gangA in his body (alternatively, one who has in one part of divine form, rudhra, who has liquor in his hand)
pARkadaluLAn – one who is reclining on thiruppARkadal
avan – that emperumAn’s
kOyil ivai – divine abodes are these which were mentioned in the previous pAsuram

vyAkyanam

ivai avan kOyil– the divine abodes mentioned in the previous pAsuram are his places of dwelling.

iraNiyadhu Agam – the body of the ill-tempered hiraNya kashyap

avai seydhu ari uruvum AnAn – Just as mentioned in SrI rAmAyaNam yudhdha kANdam 94-82 “chinnam bhinnam” (cut and split), emperumAn took the form of narasimha to split iraNiyan’s heart into many parts.

Agam avai seydhu – splitting the chest. He split one into two. AzhwAr says that the purpose of emperumAn taking residence in many different abodes is to destroy enemies [of his followers].

sevi theriyA nAgaththAnemperumAn has his mattress thiruvananthAzhwAn (AdhiSEshan) who carries out the activities of his ears through his eyes. Aren’t snakes referred to as “chakshu: Srava:” (in thamizh, katsevi, having eyes as ears)! Has it not been mercifully mentioned in thiruvAimozhi 9-9-9 “thUdhu sey kaNgaL koNdonRu pEsi” (speak with the help of eyes and carry out a message) by which the function of one sensory organ has been appropriated by another!

nAl vEdhaththuLLAn – emperumAn has been identified by the four vEdhas.

naRavERRAn pAgaththAnnaRavu refers to the lowly arrack. emperumAn has the characteristic of giving a portion of his divine form to accommodate Sivan who carries lowly arrack in his hand. This refers to his quality of Seelam (simplicity). naRavu could also be considered as referring to sweetness [like honey]. Thus this will refer to Sivan taking gangA on his head, and emperumAn giving place to such Sivan on his divine form. ERRAn would refer to one who has ERu (bull) as his vehicle and combined with naRavu this will refer to Sivan who has bull as his vehicle.

Who has such a person as a part of his divine form?

pARkadaluLAn – one who is reclining in thiruppARkadal (milky ocean).

We will take up the 32nd 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

mUnRAm thiruvandhAdhi – 30 – sErndha thirumAl

Published by:

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

Full Series

<< Previous

avathArikai

yaSOdhA showered affection on krishNa since he was near her. When we say the he is not near us now, AzhwAr gives the names of divine abodes where he has taken residence. He mercifully states that emperumAn, who was simplicity personified for one person (yaSOdhA) at one point of time, is now simplicity personified for all people at all times by taking residence in many divine abodes.

Let us go through the pAsuram and its meanings:

sErndha thirumAL kadal kudandhai vEngadam
nErndha en sindhai niRai visumbum vAyndha
maRai pAdagam ananthan vaN thuzhAykkaNNi
iRai pAdiyAya ivai

Word by Word Meanings

kadal – thiruppARkadal (milky ocean)
kudandhai – thirukkudandhai (present day kumbakONam)
vEngadam – thiruvEngadam
nErndha en sindhai – my suitable heart
niRai visumbum – the completely fulfilled SrIvaikuNtam
vAyndha maRai – fitting vEdham (sacred text)
pAdagam – thiruppAdagam (divine abode in present day kAnchIpuram)
ananthan – AdhiSEshan
Aya ivai – all these
vaN thuzhAyk kaNNi – one who is wearing the  beautiful thuLasi garland
thirumAL sErndha – where SrIman nArAyaNa gives divine dharSan appropriately
iRai pAdi – capitals (places where he has taken residence)

vyAkyanam

sErndha thirumAL – the places where emperumAn who is SrIya: pathi (consort of SrI mahAlakshmi) has reached

kadal kudandhai vEngadam – thiruppARkadal, thirukkudandhai and thiruvEngadam

nErndha en sindhai – my heart which is not that great [as the divine abodes mentioned above]. Since AzhwAr says nErndha en sindhai the reason for taking residence in all these divine abodes is only to enter his heart.

niRai visumbu – SrIvaikuNtam which is a completely fulfilled divine abode. It is called as thripAdhvibhUthi  (three times as expansive as leelA vibhUthi, the materialistic realm)

vAyndha maRai – the vEdhas (sacred texts) which describe him as he is. Thus, to AzhwAr, emperumAn taking residence in divine abodes explicitly and standing firmly in vEdhas appear with equal radiance, without any difference.

pAdagam – the divine abode of thiruppAdagam

ananthan – AdhiSEshan

vaN thuzhAyk kaNNi – the divine thuLasi garland

pAdiyAya – are capitals (towns)

ivai – AzhwAr says that these are the places where emperumAn has taken residence. vaN thuzhAyk kaNNi  could also be considered as a place where he has taken residence.  Or it can taken as an adjective for emperumAn and consider the meaning as: emperumAn who has adorned the beautiful thuLasi garland  has taken residence in these places.

We will take up the 31st 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