Monthly Archives: March 2018

mUnRAm thiruvandhAdhi – 12 – aRivennum thAL

Published by:

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

Full Series

<< Previous

avathArikai

When AzhwAr was asked “Does that mean that no one can know about emperumAn and see him?”, he responds saying “he can be seen through the method that I am going to say”. He says in this pAsuram that it is very difficult to know him.

Let us go through the pAsuram and its meanings:

aRivennum thAL koLuvi aimpulanum thammil
seRivennum thiN kadhavam semmi maRai enRum
nangOdhi nanguNarvAr kANbarE nAdOrum
paingOdha vaNNan padi

Word by Word Meanings

maRai – vEdham (sacred text)
enRum – without a break
nangu Odhi –  practicing well
aRivu ennum – knowledge (of AthmA, soul and paramAthmA, supreme being)
thAL koLuvi – latching
aimpulanum – the five sensory perceptions
thammil seRivu ennum – keeping them under control in their respective matter
thiN kadhavam semmi – closing them with a strong  door
nangu uNarvAr – those who meditate well
paingOdha vaNNan padi – the characteristics of emperumAn who has the complexion of green ocean
nAL dhORum – every day
kANbar – will be able to see

vyAkyanam

aRivu ennum thAL koLuvi – ensuring that the mind does not stray into matters other than emperumAn by bolting firmly with the latch of knowledge. Leading it (mind) instead towards firm knowledge on emperumAn.

aimpulanaum thammil seRivu ennum thiN kadhavam semmi – keeping the sensory perceptions from straying into worldly matters and ensuring that they stay in their respective position by locking them up within the strong door. Ensuring that they do not go out by locking the door – the firm door in which mind and sensory perceptions are linked together. This refers to how the sensory organs are controlled.

maRai enRum nangOdhi – constantly reciting the vEdhas which, by nature, do only good to others, and sustaining this way. Just as it is mentioned in SrI vishNu purANam 1-6-2 “yOgAth svAdhyAya mAmanEth” (through meditation, attaining learning), if one were able to practice meditation, the union of pramANam (authentic source of information, here it refers to vEdhas) and pramEyam (one who is indicated by the vEdhas, emperumAn) should be experienced.

nangu uNarvAr kANbarE – those who follow this way will be able to see [emperumAn] always. Those who know well, follow these steps: SravaNam (hearing), mananam (thinking), nidhidhyAsanam (meditating), upAsanam (carrying out upAsanA or devotion), dhruvAnusmruthi (meditating continuously), dharSanasamAnakArathA (appearing like visualising directly) and prathyakshApaththi (seeing with the eyes) [in matter relating to emperumAn].

Who do they see?

paingOdha vaNNan padi – characteristics of one who has the complexion of green coloured ocean; one who has the divine form which removes fatigue. Such people (who know, following the steps mentioned above) will see every day. Just as it is mentioned of nithyasUris (permanent dwellers of SrIvaikuNtam) in rig ashtakam 1-2-7 “sadhA paSyanthi sUraya:” (nithyasUris see emperumAn constantly), these people will also be able to see all the time.

Alternative explanation:

nangOdhi nangu uNarvAr – Just as it is mentioned in harivamSam bavishya 89-9 “OmithyEva sadhA viprA: patathadhyAdha kESavam” (Oh brAhmaNas! Always recite Om. meditate on kESava), reciting constantly. nangu uNarvAr – those who recite in the proper way.

We shall take up the 13th 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 – 11 – nangOdhum

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that other than those with sharp knowledge, it is not possible to know about emperumAn. When his divine names are recited, he may reveal himself, but for the others he cannot be known.

Let us go through the pAsuram and its meanings:

nangOdhum nAlvEdhaththuLLAn naRaviriyum
pongOdharuvip punalvaNNan sangOdhap
pARkadalAn pAmbaNaiyin mElAn payinRuraippAr
nURkadalAn nuNNaRivinAn

Word by Word Meanings

nangu Odhum nAl vEdhaththu uLLAn – he is spoken of by the four vEdhas (sacred texts) which are faultless
naRavu iruyum – with sweetness which will beat honey
pongu Odham aruvi punal – like an ocean and like the water from a stream
vaNNan – having divine form
sangu Odham pAl kadalAn – one who is reclining on the milky ocean with waves having conches
pAmbu aNaiyin mElAn – one who is resting on SEsha Sayanam (AdhiSEshan mattress)
payinRu uraippAr nUl kadalAn – emperumAn who is spoken of by SAsthras (sacred texts) which are recited and explained by vaidhikas (followers of sacred texts)
nuN aRivinAn – not known (by those who try through their efforts to know him)

vyAkyanam

nangOdhum nAl vEdhaththu uLLAn – emperumAn has been established by the four vEdhas (sacred texts) which have been learnt properly and sustained in the mind. He is established by vEdhas which have sub-parts and which been studied by observing various religious practices such as fasting, continence etc. Just as emperumAn himself has mentioned in SrI bhagavat gIthA 15-15 “vEdhaiScha sarvairahamEva vEdhya:” (only I am known through the vEdhas), he is present in all the four vEdhas. emperumAn is the meaning for all the words spoken in the vEdhas, both direct and subtle meanings. nangOdhum would also mean vEdhas speaking explicitly about emperumAn’s auspicious qualities.

naRa viriyum pongOdha aruvip punal vaNNan – he has the complexion of ocean having lapping waves and like a stream of water. By splitting the first two words as naRavu iriyum we can say that emperumAn has sweetness bettering even honey. He has a divine body which, as mentioned in chAndhOgya upanishath 3-14-2 “sarva gandhas sarvarasa:” (he has all the sweet fragrances and sweet tastes), is sweet.

sangOdhap pARkadalAn – he reclines in the thiruppARkadal (milky ocean) where the waves bring forth conches which keep blowing resoundingly. Alternative explanation – he is reclining in milky ocean which has conches and waves. This implies that emperumAn who is known only through vEdhas is now closer to samsAris (people living in materialistic realm) [since he has descended from SrIvaikuNtam to thiruppARkadal].

pAmbaNaiyin mElAn – He reclines on the soft mattress of AdhiSEshan so that his divine form will not be pricked by the ocean water. He is ananthaSAyi (one who reclines on AdhiSEshan). Alternatively, we can say that in order not to give up his followers, he came to thiruppARkadal, which is closer to this world.

payinRu uraippAr nURkadalAn nuN aRivinAn – he is established well by learned people who are experts in sacred texts such as smruthi, ithihAsam, purANam etc. Alternatively, he is established by ithihAsa and puRANas through people who speak with total involvement in these texts.

nuN aRivinAn – he is such that only people with sharp intellect will know him. He cannot be known by those who try to know him through their own efforts.

We shall take up the 12th 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

thiruvAimozhi – 6.7.1 – uNNum sORu

Published by:

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

Full series >> Sixth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, as parAnguSa nAyaki‘s mother does not see her daughter in her palace, since she is her own daughter and knowing about her nature, determines that she would have gone to thirukkOLUr only.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s mother firmly says “She would have gone to thirukkOLUr which is the abode of krishNa who is the dhAraka (sustenance), pOshaka (nourishment), bhOgya (enjoyment) etc”.

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

uNNum sORu parugu nIr thinnum veRRilaiyum ellAm
kaNNan emperumAn enRenRE kaNgaL nIr malgi
maNNinuL avan sIr vaLam mikkavanUr vinavi
thiNNam en iLa mAn pugumUr thirukkOLUrE

Listen

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

uNNum – To be continuously consumed to sustain oneself
sORum – rice [food]
parugum – To be drunk to nourish oneself by quenching the thirst
nIr – water
thinnum – to be consumed for pleasure
veRRilaiyum – betel leaves
ellAm – all objects (which give sustenance, nourishment and enjoyment)
kaNNan – being krishNa, the son of vasudhEva as said in SrI bhagavath gIthA 7.19vAsudhEva sarvam” (Everything is krishNa)
em – for me
perumAn – he who is the lord
enRu enRE – repeating many times

(due to his absence)
kaNgaL – eyes
nIrgaL – tears
malgi – overflow
maNNin uL – in the earth (where he descended to manifest himself to his devotees)
avan – his
sIr – qualities such as saulabhya (easy approachability), saundharya (beauty), sauSeelya (simplicity) etc
vaLam – due to abundance of consorts
mikkavan – one who is complete
Ur – town
vinavi – [probing about] not just thinking about it herself (due to overwhelming love, asking others as if being ignorant, to have good companion during the journey)
en – due to being my daughter
iLam – young
mAn – due to being at the ignorant age, like a deer, she cannot go far;

(she will go and)
pugum – enter
Ur – town
thirukkOLUrE – thirukkOLur only;

(this is)
thiNNam – certain.

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

My daughter repeats many times “krishNa, my lord who is the son of vasudhEva as said in SrI bhagavath gIthA 7.19vAsudhEva sarvam” , is the food which is continuously consumed to sustain myself, water which is drunk to nourish me by quenching the thirst and betel leaves which are consumed for pleasure, and all other objects”.  Saying this with overflowing tears, probing about the qualities such as saulabhya, saundharya, sauSeelya etc and the earthly town of emperumAn who is complete due to having abundance of consorts, due to being my daughter and at the ignorant age, like a young deer, she cannot go far; it is certain that she entered thirukkOLUr.

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

  • uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan – Did she go searching for a greater experience! Did she survive with food and water here and go searching for emperumAn to sustain herself! For those who live as said in thaiththirIya upanishath “ahamannam … ahamannAdha:” (I am the food and I am the consumer of food – residents of parampadham are enjoyed by emperumAn and they in turn enjoy emperumAn), is it necessary to go anywhere else? Is it not sufficient to say “sORu, thaNNIr, veRRilai“? What is the need for the qualifying words such as “uNNum, parugum, thinnum“? thiruvaLLuvar too said in kuRaL 1105 “vEtta pozhudhil avai avai pOlumE thOttAr kadhuppinAL thOL” (Her shoulders which are decorated with flowers, give the pleasure I need, then and there) (That is – the food, water, betel leaves when in need, give a lot more pleasure than normally – this is how the dear shoulders of the beloved person will feel). Similarly, these objects will sometimes be undesirable; to AzhwAr, bhagavath vishayam (matters relating to bhagavAn) will always feel like the desirable state of these sustaining, nourishing and pleasure giving objects.
  • ellAm kaNNan – She feels everything is krishNa as said in SrI bhagavath gIthA 7.19vAsudhEva sarvam” (Everything is krishNa). Since it is said “uNNum sORu” (food being consumed, present tense), it appears that other food will reduce in quantity when consumed, and this food (bhagavath vishayam) will never reduce in quantity even if consumed. It is said in periya thiruvandhAdhi 78 “kaNai nANil OvAth thozhil sArngan thol sIrai nannenjE OvAdha UNAga uN” (Oh good heart! Enjoy the unending qualities of emperumAn who is valorously engaged with his endless arrows and bow). This (bhagavath vishayam) can be consumed endlessly and will never dry up; this is as said in thiruvAimozhi 2.5.4appozhudhaikkappozhudhu en ArAvamudham” (my unending nectar for every moment) and in thiruvAimozhi 4.7.2koLLa mALA inba veLLam” (endless ocean of bliss to consume).
  • emperumAn – There is nothing in this list, which he can’t be. He himself, the apt lord, remains these to me. Just her presence is sufficient for us [mothers].
  • enRu enRE – Only if she considers something else capable of sustaining her, she will talk about something else. Reciting this only. He is not such [inferior] matter that she can recite about him once and then engage in eating, sleeping etc.
  • kaNgaL nIrgaL malgi – This is their [mothers’] “uNNum sORu, parugu nIr, thinnum veRRilai etllAm“. They sustain just by seeing her face. Should she who has gone to sustain herself take away our sustenance? When a person is too immersed in bhagavath vishayam with flowing tears, isn’t it apt just to see him? If one is a chEthana (sentient being), one should perform mangaLASAsanam (pray for well-being) to such persons as said in thiruviruththam 2 “azhunIr thuLumba alamaruginRana vAzhiyarO” (she is stumbling upon with tears in her eyes due to separation from her lord; long live!). nanjIyar mercifully used to say “I heard thiruvAimozhi from piLLai thirunaRaiyUr araiyar thrice; I don’t remember anything from that; but, when he starts explaining a pAsuram, he would become weak and start crying and I would remember that posture fondly”. SrIvishNu thathvam SlOkam is explained here: AhlAdha SItha nEthrAmbu – Unlike the hot tears due to separation, these are cool tears due to enjoying bhagavAn; pulakI krutha gAthravAn – having goosebumps all over the body; paraguNAvishta: – being immersed in bhagavAn’s qualities as being possessed by good spirits; such person is sarva dhEhibi: dhrashtavya: – to be seen by everyone who has a body. The whole purpose of accepting a body is to see such a person; sadhA dhrashtavya: –  Should one go to paramapadham to constantly see [bhagavAn as said in sadhA paSyanthi]? When ananthAzhwAn saw a SrIvaishNava who was working in a farm land in chOzhakulAndhagan (a village), he asked “which is your native place?” and he replied “my native place is thirukkOLUr”. ananthAzhwAn asked “Why did you leave that town and come here?” and he replied “I could not have my livelihood there”. ananthAzhwAn said “Could you not herd some donkeys there and live there? You have lost the eternal livelihood [emperumAn]”.
  • kaNNan emperumAn enRu enRE kaNgaL nIrgaL malgi – This could be understood as joyful tears due to immense experience; or it could be overflowing tears due to constant meditation.
  • maNNinuL … – In this earth, thirukkOLUr is the apt place to reach. In paramapadham, a particular place need not be specifically mentioned [since everything is enjoyable there].
  • avan sIr vaLam mikkavan Ur – The town which has his auspicious qualities and unlimited wealth. As said in thaiththirya upanishadh Anandhavalli “sOshnuthE sarvAn kAman saha brahmaNA” (He experiences all auspicious qualities of bhagavAn who is omniscient) as one has emperumAn and his qualities as goal, the abodes which are dear to him are also part of the goal.
  • avan sIr – His auspicious qualities. That is, those qualities which he manifests to attract her.
  • vaLam mikkavan Ur – While paramapadham is the grand assembly, the abode where he acquires what he desires is the real abode! It is said in SrI rAmAyaNam yudhdha kANdam 41.4 “kim kAryam sIthayA mama” (What is the use of bringing sIthA back [at the cost of losing of sugrIva]”. Even more than paramapadham, the abode of his devotees is his real abode and that which is well fitting for his divine heart.
  • vaLam mikkavan – Also known as very capable in loving affection. That is, he made her give up her residence and come all the way to his abode.
  • vinavi – Asking those who cross her “how far is thirukkOLUr?’, they said “it is just close by” , she uses those [comforting] words as pastime during her journey. “pAdhEyam puNdarikAksha nAma sankIrthanAmrutham” (Chanting of the divine names of the lotus-eyed lord is the food/pastime during the journey). Her divine mother is grieving because when she asks “How far is thirukkOLUr”, her divine lips are lacking freshness [due to the grief of separation].
  • en iLa mAn pugumUr thirukkOLUrE – Due to having been born as my daughter and due to her nature, the mother is certain that she would have gone to thirukkOLUr only. One will naturally inherit the qualities of one’s mother. Even the omniscient bharathwAja rushi [though this is said by SrI guhap perumAL, since bharathwAja rushi too has same thoughts, here it is said to be the rushi’s words] saw SrI bharathAzhwAn who cannot sustain himself without SrI rAma, and said as in SrI rAmAyaNam ayOdhyA kANdam 85.7 “kachchin na dhushtO vrajasi” (Are you coming with any evil intent? I have doubts in your intent seeing your great army), based on the qualities of his mother [kaikEyi] and asked him “You have sent him to the forest; are you following him here to trouble him further thinking ‘if perumAL (SrI rAma) survives, it is like a tumour in the lower abdomen'”; though he saw bharathAzhwAn’s mood, he doubted him due to his mother’s nature; hunters perfectly determine the scenario on observing the nature of the objects; so, when SrI bharathAzhwAn entered their region, he felt happy and said “you have come to this abode of the servitors”; still, he thought “when kings enter the region of hunters, they would only do so for enquiry” and spoke to SrI bharathAzhwAn with both humility and authority and doubted him due to his mother’s nature. Similarly, the divine mother too, considering parAnguSa nAyaki being her daughter, is certain that she would have entered thirukkOLUr only. Would SrI rAma’s arrow miss its target [it would certainly capture her daughter]! So, she says “my daughter’s destination is thirukkOLUr only”.
  • iLa mAn – While eliminating the shyness from her who is very young, it should be emperumAn there!
  • en iLa mAn – One who did not follow the rules. [Also] She rushed to thirukkOLUr disregarding her own tender nature.
  • pugum Ur – Just as a person who got caught in a forest fire, would run towards pond and garden, for the one who is caught in the forest fire in the desert land of samsAram (material realm), the divine abodes which are dear to emperumAn (dhivya dhESams) are the ponds and gardens. Since it is said as “pugum Ur”, it is implied that those who enter this town will never return. When emperumAnAr (bhagavath rAmAnujar) went on a pilgrimage down south [from SrIrangam], he saw a girl coming out of thirukkOLUr and asked “Where are you coming from?” and she replied “from thirukkOLUr”. He mercifully said to her “Would any girl who entered this town, leave from there!”. My daughter certainly went to thirukkOLUr – I am sure about it. When children are lost, people will go straight to the temple to find them there [such a wonderful abode of emperumAn].

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 – 10 – thEsum thiRalum

Published by:

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

Full Series

<< Previous

avathArikai

When asked “When we experience emperumAn who is without any shortcoming in his beauty, we have to be appropriate for that. Hence should we not try and attain some benefits and then enjoy him?”. AzhwAr says “When you enjoy emperumAn falling head over heels, all the benefits will come on their own”. Is it enough if we speak only about the benefits that he has, do we not need to attain some? AzhwAr says, as we start reciting his divine names, all the wealth will come to us on their own in order to retain their true characteristics.

Let us go through the pAsuram and its meanings:

thEsum thiRalum thiruvum uruvamum
mAsil kudippiRappum maRRavaiyum pEsil
valam purindha vAnsangam koNdAn pErOdha
nalam purindhu senRadaiyum nangu

Word by Word Meanings

valam purindha vAn sangam koNdAn – emperumAn who is having the divine white coloured conch which is curling towards the right
pEr Odha – as his divine names are recited
pEsil – if (the advantages due to that are) spoken about
thEsum – radiance
thiRalum – the ability to win over others
thiruvum – wealth
uruvamum – beautiful form
mAsu il kudi piRappum – birth in a clan which is free from any faults
maRRavaiyum – and other benefits
nalam purindhu nangu senRu adaiyum – will come on their own, with desire

vyAkyanam

thEsum – Lot of  thEjas; in other words, esteem or true nature.

thiRalum – strength; ability to defeat others.

thiruvum – inseparable wealth.

uruvamum – beauty of the form

mAsil kudippiRappum – being born in a faultless clan – similar to the birth of sIthAppirAtti in janaka maharAja’s great clan. Has it not been mentioned mercifully in periya thirumozhi 1-1-9 that reciting emperumAn’s divine name will lead to being born in a great clan “kulam tharum”! Just as it has been mentioned in SrIvishNu purANam 1-9-1 “sa: kuleena:” (the one who has been graced by pirAtti will be in a great clan) only that person who recites emperumAn’s divine names will be considered to be in a great clan. Even if it is a person like guhan, who is a hunter or someone like vibhIshaNa, who is a demon, doesn’t emperumAn consider such persons as part of ikshvAku clan!

maRRum – what has not been stated

pEsil – if what has not been spoken of so far were to be spoken. It is not possible to state the benefits of reciting the divine names. Still, if it were to be spoken of…

valam purindha vAn sangam koNdAn pErOdha – reciting the divine names of the entity who is holding the white coloured SrI pAnchajanyam which is curved towards the right side.

nalam purindhu senRadaiyum nangu – it will come in some way or the  other, even if it had to crawl. All that is required for him (chEthana, sentient entity) is to recite the divine names of emperumAn. All these (benefits mentioned above) will come on their own. Just as he cannot sustain himself without reciting the divine names, these cannot sustain themselves without reaching him. Benefits which are mentioned in SrIvishNu purANam 1-9-131 “sa SlAgyas sa guNI dhanya: sa: kuleena: sa budhdhimAn” (he is apt to be praised, he has auspicious qualities, he is fortunate, he is from a high clan and is knowledgeable) and as mentioned in SrIvishNu purANam 1-9-125 “SarIrArOgyam aiSvaryam aripaksha kshayas sukham” (health, wealth, destruction of enemies and comfort) – all these will come on their own.

We shall move on to the 11th 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 – 9 – kaNNum kamalam

Published by:

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

Full Series

<< Previous

avathArikai

After AzhwAr said “kANga nam kaN” in the previous pAsuram, emperumAn shows his beauty to AzhwAr and he enjoys that beauty.

Let us go through the pAsuram and its meanings:

kaNNum kamalam kamalamE kaiththalamum
maNNaLandha pAdhamum maRRavaiyE eNNil
karumAmugil vaNNan kArkkadal nIrvaNNan
thirumAmaNivaNNan thEsu

Word by Word Meanings

karumA mugil vaNNan – one who has the form of an expansive, black cloud
kArkkadal nIr vaNNan – with the complexion of black coloured water
thirumA maNivaNNan – emperumAn with the colour of beautiful, expensive gemstone
thEsu – beauty
eNNil – if one were to think of
kaNNum – the divine eyes
kamalam – are like lotus flower
kaiththalamum – the divine hands
kamalamE – are also like lotus flower
maRRu – moreover
maN aLandha pAdhamum – the divine feet which measured the world
avaiyE – are also like that lotus flower

vyAkyanam

kaNNum kamalam – As mentioned in jithanthE sthOthram 1 “jitham thE puNdarIkAksha” (Oh emperumAn with lotus flower-like eyes! We have been won over by you), his eyes will win us over and we will have to say the aforementioned line with trembling body. His divine eyes will first establish contact with us due to his grace.

kamalamE kaiththalamum – next, the hands will touch us. When we lose out to the divine eyes and fall at his divine feet, wouldn’t the divine hands lift us and embrace us!

maN aLandha pAdamum maRRavaiyE – the divine feet are the ones that we fall on to, after losing to the beauty of his divine eyes and after being touched by his divine hands.

maN aLandha pAdhamum maRRaviayE – the lotus-like divine feet were the ones which measured the world which is full of forests and streams [referring to the ups and downs on the surface which would have hurt emperumAn’s soft divine feet].

eNNilAzhwAr says that we cannot delve into this. His beauty will be such that it will not allow us to delve into it. It will bewilder us. Even if we take efforts to delve….

karumA mugil vaNNanemperumAn has the form of great, dark coloured cloud.

kArkkadal nIr vaNNan – he has the complexion of the waters of dark coloured ocean.

thirumA maNivaNNan – he has he colour of a highly radiant, very expensive gemstone. It is a very great gemstone (belonging only to him). Since there is nothing which can be considered as matching his characteristics, AzhwAr is picking up a few things here and there to explain his characteristics, similar to picking grains. In other places, the simile will be higher than the object which was meant to be explained in the first place. But in the case of emperumAn, the similes will always be insignificant compared to him.

karumA mugil vaNNan – this refers to the ability of his form to remove the fatigue of those who have the fortune to see him.

kArkkadal nIr vaNNan – this refers to the ocean which cannot be estimated by the eyes.

thirumA maNivaNNan – refers to being totally cool and comforting.

thEsu – total beauty. Refers to samudhAya SObhai – beauty taken for the entire divine form instead of speaking about individual divine parts.

We shall move on to the 10th 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

thiruvAimozhi – 6.7 – uNNunjORu

Published by:

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

Full series >> Sixth Centum

<< 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 seventh decad – AzhwAr having mercifully meditated upon how he gave up possession of all his belongings to have self and all his belongings to be at emperumAn’s disposal, having great urge due to the great attachment towards him, started highlighting the following aspects which lead to the great urge towards sarvESvaran who is Sriya:pathi (lord of SrI mahAlakshmi):

  1. his being dhAraka (sustenance), pOshaka (nourishment) and bhOgya (enjoyment)
  2. his having the most popular names
  3. the characteristics of such divine names for various benefits
  4. his great opulence
  5. his being the abode of distinguished enjoyment
  6. his attractive physical beauty
  7. his great attachment [towards devotees]
  8. his great love towards the most enjoyable lakshmI
  9. his simplicity towards his devotees
  10. his being the lord of the universe

Meditating upon these aspects, due to the great urge, he set out to reach him and those who care for him became immersed in his such act. AzhwAr is speaking about this in the mood of a mother [those care for him] of a woman [parAnguSa nAyaki, nammAzhwAr in feminine mood] who is grieving in separation of sarvESvara (lord) and in great urge set out to go to his abode thirukkOLUr as a woman who goes to meet her beloved.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, seeing her daughter parAnguSa nAyaki’s grief in her unconscious state, her divine mother cried out emperumAn’s divine name saying “she lost this, she lost that” and herself became unconscious; hearing the divine name, parAnguSa nAyaki regained consciousness and started walking towards thirukkOLUr; her divine mother sensing that, saw the mattress they were resting on; it was empty; now, she determines that her daughter left to thirkkOLUr due to having been born to her [having the same nature], her nature and due to her routine while being in this material world. In the previous decad, she hoped that she did not lose her daughter even if she [daughter] lost her bangles etc. In this decad, she cries out saying that she has lost her daughter as well. In ALavandhAr’s assembly, a question was raised as to who should one fear for most – is it for the pirAtti (parAnguSa nAyaki, nammAzhwAr’s feminine form) in “uNNunjORu” or for the pirAtti (parakAla nAyaki, thirumangai AzhwAr’s feminine form) in periya thirumozhi 3.7.1 “kaLvankol“? The learned SrIvaishNavas said “Should we fear for the one [parakAla nAyaki] who went along with emperumAn as a pair [in kaLvankol]? Should we not fear for the one [parAnguSa nAyaki] who went on her own!”. ALavandhAr refuted them and said “It is not like that! Since they went as a pair, we should fear for both of them; for the one who went on her own, is there anything to fear?”. The reason for this is – as both [parakAla nAyaki and emperumAn] are crazy for each other, they would not know what happens around them [so we should fear for them]; but parAnguSa nAyaki cannot sustain without reaching thirukkOLUr [so, she will surely reach there and we need not fear for her]. [One more explanation] There the fear is in thinking if they would reach thiruvAli dhivya dhESam or if they would end up in lankA [like it happened in SrI rAmAvathAram]. Yet, wherever they go, they will go as a pair; here, the divine mother cries out with unbearable grief saying “How is she going to manage on her own!”.

[3 aspects are highlighted here to explain why AzhwAr left for thirukkOLUr]

  • This decad explains how AzhwAr gave up attachment to sensual pleasures as said in thiruvAimozhi 3.2.6aRpa sArangaL avai suvaiththu aganRozhindhEn” (I have gone far away by enjoying very insignificant pleasures) and ensured that he will be part of bhAgavatha gOshti, and he gave up worldly people as said in thiruvAimozhi 10.6.2 “nAttArOdiyalvozhindhu” (giving up attachment to worldly people) to guarantee that he is not one among the materialistic people and set out to enjoy the great bliss as said in thiruvAimozhi 4.7.2koLLa mALA inba veLLam” (unlimited flood of bliss).
  • AzhwAr who secretly chased after sensual pleasures which would lead one to hell, is now secretly chasing the matter [bhagavAn] which is apt for one’s true nature.
  • AzhwAr who would chase lowly matters without fearing about any blame, is now chasing greatly auspicious emperumAn, without fearing any blame.

parAnguSa nAyaki’s mother is saying “I will also enter the same place where my belonging [daughter, parAnguSa nAyaki] has gone”, as said in SrI rAmAyaNam uththara rAmAyaNam “lakshmaNEna gathAm gathim” (SrI rAma says – I will follow lakshmaNa to his destination).

SrI rAmAyaNam sundhara kANdam 16.19 is explained here:

  • sarvAn bhOgAn parithyajya – She gave up everything – those she liked previously and her parents, and left.
  • parithyajya – She fully eliminated the attachment thinking “there should be no scope for future attachment”.
  • bharthru snEha balAthkruthA – When one becomes attached to something, he/she will lose interest in everything else; she was not in her control while leaving.
  • achinthayithvA dhu:khAni – While she may not have thought about what she gave up here, did she at least consider the sorrow she may incur where she arrives? Since sIthAp pirAtti did not think about herself and was only focussed on SrI rAma, she did not have to think about any sorrow.
  • pravishtA nirjanam vanam – She only considered it [the forest] being “a secluded place for enjoyment [with SrI rAma]”.

SrI rAmAyaNam ayOdhyA kANdam 42.31 is also explained.

  • puthra dhvaya vihInam thath – Emperor dhaSarath searched for his two sons and became greatly grieved.
  • snushayAcha vivarjitham – As they left with great wealth [sIthAp pirAtti, his daughter-in law] -to make him not think “they will like to come back here”.
  • apaSyath bhavanam rAjA nashta chandhram ivAmbaram – It appeared like a sky which is devoid of moon [SrI rAma], moonlight [sIthA] and collection of stars [lakshmaNa].

parAnguSa nAyaki’s divine palace too appears like this. Her divine palace appears as said in periyAzhwAr thirumozhi 3.8.1 “nalladhOr thAmaraip poygai” [periyAzhwAr singing in the mood of a mother whose daughter left her to go to krishNa].

The divine mother became upset seeing her divine palace and said with great displeasure [highlighting the important aspect of every pAsuram in this decad] “If she became determined to go, should she not take me along also! Why did she go alone! Even if she does not take me along, should she at least not go along with him! How is she going to go! Is she uplifting everyone while going there! How will she manage after reaching there! What will she hear from others en route! Is she going to be pleased on seeing the gardens, ponds and emperumAn’s qualities after reaching there? Is she becoming weak seeing him there! Thinking ‘I can find out about these only if I too go there!’, she left us without seeing herself [her tender nature] or [the suffering of] us, as if sinking everything in the ocean”.

Each pAsuram is discussed subsequently.

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 – 8 – nAmam pala solli

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr wants all his sensory perceptions to enjoy emperumAn.

Let us go through the pAsuram and its meanings:

nAmam pala solli nArAyanA enRu
nAmangaiyAl thozhudhum nannejE vA maruvi
maNNulagam uNdumizhndha vaNdaRaiyum thanduzhAyk
kaNNanaiyE kANga nangaN

Word by Word Meanings

nannenjE – Oh dear mind (which is trying to go ahead of  me)
pala nAmam solli – reciting many divine names [of emperumAn]
nArAyaNA enRu – reciting the most important divine name of them all, nArAyaNa
am kaiyAl – with beautiful hands
nAm thozhudhum – let us worship
maruvi vA – agree to this and come
maN ulagam – worlds such as earth
uNdu umizhndha – one who swallowed during deluge and spat out during creation
vaNdu aRaiyum thaN thuzhAy – one who has cool thuLasi garlands in which beetles sit and raise a humming sound
kaNNanaiyE – only kaNNan (krishNa)
nam kaN – our eyes
kANga – let them see and enjoy

vyAkyanam

nAmam pala solli – one should recite only one divine name for getting a specific benefit. But if no benefit is sought, cannot all divine names be recited! Just as one picks a sugar candy that one can lay the hands on and puts it into the mouth, reciting all the divine names without expecting any benefit.

nArAyaNA enRu – reciting emperumAn’s unique divine name; knowing the connection between him and us; being firmly involved in it; reciting the name of the one who has nArA (souls) as his dwelling place and remains as a simple entity.

nenjEAzhwAr invites his heart to enjoy emperumAn through sensory perceptions such as speech etc.

nAmam pala solli – just as a person with unstable mind would start eating fruits at random if he enters a banana grove, reciting the divine names of emperumAn with full voice.

nArAyaNA enRu – reciting the divine name nArAyaNa which is the primary divine name

nAm angaiyAl thozhudhum – we will worship him with the hands which are given only to worship him. With the hands which have been given to carry out service to him, we will carry out activities such as anjali (saluting with joined palms) etc which cause delight in him.

nal nenjE – aren’t you [the heart] the root for all sensory organs! Aren’t you the apt one if we have to worship emperumAn! Oh heart, you are ahead of me in engaging in this activity!

vA maruviAzhwAr tells his heart to come and approach emperumAn without taking a step back.

maNNulagam uNdu umizhndha – anticipating impending deluge, emperumAn protects the worlds in his stomach and lets them out once creation resumes.

vaNdaRaiyum thaN thuzhAyk kaNNanaiyE – only kaNNa (krishNa) who is sweet and very easy to approach. Even if he does not have the quality of protecting all the worlds, he is so sweet that we cannot let go of him; even if he cannot carry out rare activities to protect us, he has such beauty that we cannot leave him.

kANga nam kaN – let our eyes see him with desire.

We shall take up the 9th 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

आर्ति प्रबंधं – ४१

Published by:

श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ४०

उपक्षेप

मामुनि के कल्पना में श्री रामानुज के एक और प्रश्न का उत्तर स्वरूप में यह पासुर है । श्री रामानुजार्य का प्रश्न है, “ आप मेरा सहारा माँगते हैं , किंतु स्वयं के पापों की जानकारी नहीं हैं । यह उपकार संभव है क्या?” मामुनि इसके उत्तर में कहतें हैं, “ स्वामी कृपया दया करें । प्रकृति संबंध के कारण मैंने अनेक पाप किये है । मुझसे बड़े पापी आप देख न पाएंगे । चित तथा उचित जीवों की रक्षा ही आपका अवतार रहस्य है । अत: कृपा बरसाने कि प्रार्थना करता हूँ ।   

पासुरम ४१

एनैप्पोल् पिळै सेयवार् इव्वुलगिल् उण्डो?

उनैप्पोल् पोरुक्कवल्लार् उण्डो?

अनैत्तुलगम् वाळप्पिरंद एतिरासा मामुनिवा  

ऐळैक्कु इरंगाय इनि

शब्दार्थ

इव्वुलगिल् उण्डो?  इस सारे सँसार में खोजने पर भी मिलेगा क्या

सेयवार्  –  जिन्होंने किया है

पिळै – पाप

एनैप्पोल्  –  मेरे जैसे

उनैप्पोल् – आपके जैसे हैं कोई?

पोरुक्कवल्लार् उण्डो? –  जो सहन करतें हैं (जनों के पापों को)?

एतिरासा  – जिन्का दिव्य नाम हैं, “ऐतिरासा” और

मा – पूजनीय हैं

मुनिवा – और योगियों में प्रथम तथा सर्वश्रेष्ठ हैं

पिरन्द – आपके अवतार की कारण है

अनैत्तुलगम्  – (सारें जन) सारें अँड चराचर  

वाळ  – का जीना ( मोक्ष के मार्ग प्राप्त करना)

इरंगाय इनि  – कृपया दया करें !

ऐळैक्कु –  प्रकृति सम्बंधित हर नीच विषय में इच्छा रखने वाले मुझ पर  

सरल अनुवाद

इस पासुर में मामुनि कहतें हैं कि उनसे बडा पापी नहीं हो सकता । इसी प्रकार, श्री रामानुज से अधिक, पापों को क्षमा कर स्वीकार करने वाले सहनशील व्यक्ति भी नहीं हो सकतें हैं । इसी सहनशीलता के विश्वास पर, मामुनि, श्री रामानुज को अपने अनेकों पापों को क्षमा कर आशीर्वाद करने की प्रार्थना करतें हैं। आगे, वें कहतें हैं कि श्री रामानुज के इस सँसार में अवतार का कारण ही लोगों का उत्थापन है । अत: मामुनि श्री रामानुज से मदद करने कि प्रार्थना करतें हैं।     

स्पष्टीकरण

रामानुज नूट्रन्दादि के ४८ वे पासुर के “निगरिंरि निँर एन् नीसदैक्कु” वचन, एक व्यक्ति का अप्रतिम नीचता को प्रकट करता है। मामुनि कहतें हैं कि, “मेरे समान पापी को अगर कोई ढूँढ़ने कि कोशिश करें तो वे खाली हाथ लौटेंगे।” मामुनि का मानना है कि दुनियाँ में उनके जैसा पापी कोई नहीं है।  उसी रामानुस नूट्रन्दादि पासुर में, एक और वचन है, “अरुळुक्कुम अहदे पुगल”. इसका अर्थ है, इस सारे सँसार में, पापों को झेलने कि सहनशीलता में श्री रामानुज अप्रतिम हैं। मामुनि आगे कहतें हैं, “हे एम्पेरुमानार! आप हमेशा सभी लोगों और चीज़ो को भव-बंधनों से छुटकारा दिलाने की राहों के विचार में हैं। विमुक्त कर सब को बेहतर बनाने के ही विचार में आप हैं।  यही आपके अवतार का कारण भी है। अत: आपसे विनती है कि इस गरीब (मन की कमज़ोर स्तिथि जिसमें वह देखने वाली सारें विषयों को चाहता है और अनुभव करना चाहता है , मन की यह स्तिथि “चपल” कहलाता है) पर कृपा करें।   

अडियेन् प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-41/

संगृहीत- http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org

 

mUnRAm thiruvandhAdhi – 7 – kazhal thozhudhum

Published by:

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

Full Series

<< Previous

avathArikai

Losing out to the beauty of emperumAn, AzhwAr tells his divine mind “come, let us carry out kainkaryam (service) at his divine feet and sustain ourselves”. He tells his divine mind to enjoy the divine beauty of emperumAn when it is in such unlimited way.

Let us go through the pAsuram and its meanings:

kazhal thozhudhum vA nenjE kArkkadal nIr vElai
pozhil aLandha puLLUrdhich chelvan ezhil aLandhangu
eNNaRkariyAnai epporutkum sEyAnai
naNNaRkariyAnai nAm

Word by Word Meanings

nenjE – Oh mind!
kAr kadal nIr – having black coloured sea-water
vElai – having shore
pozhil – earth
aLandha – one who measured [the earth]
puL Urdhi – one who has garuda as his vehicle
selvan – one who has SrIdhEvi (SrI mahAlakshmi), the goddess of wealth [as his consort]
ezhil aLandhu eNNarkariyAnai – one whose boundary for beauty cannot even be thought of
epporutkum sEyAnai – one who is far away from any object
naNNaRku ariyAnai – emperumAn, who cannot be approached (by anyone through his/her efforts)
kazhal – divine feet
nAm thozhudhum – let us worship
vA – you also  agree and come

vyAkyanam

kazhal thozhudhum vA nenjE – Oh heart! Let us worship the divine feet of emperumAn. You also join with me.

kAr kadal nIr vElaip pozhil aLandhaemperumAn had measured the world which has the shore of black coloured ocean. He had measured the world even when we had not requested him.  Hence the only work for us is to worship him; he will take care of the activities which are to be performed later.

puL Urdhich chelvan – he has garuda as his vehicle and has unlimited wealth.

ezhil aLandhu angu eNNaRku ariyAnai – he is such that no one can analyse and estimate his beauty. He cannot be estimated through the mind either.

epporutkum sEyAnai – he is far removed from (at a higher plane than) all the objects . He is greater than all, irrespective of whether they are elders or youngsters. Alternatively he is greater than all objects.”adhruSya:” (cannot be seen). emperumAn has said in SrI bhagavath gIthA 7-25nAham prakASa: sarvasya yOgamAyAsamAvrutha: mUdO’yam nAbhijAnAthi lOkO mAmajamavyayam” (since I am hidden by the illusion of having taken a human form, I do not appear to be radiant (like paramAthmA) to many people in the world. The worldly people, due to their ignorance, do not analyse and know that I am the causative factor without any birth due to karma (past deeds) or that I am the supreme being without any fault). He is impossible to attain for anyone through self-efforts.

nAm kazhal thozhudhum vA nenjE – he tells his heart to come with him and worship emperumAn’s divine feet as emperumAn has displayed himself on his own volition.

We shall take up the 8th 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