Monthly Archives: May 2018

mUnRAm thiruvandhAdhi – 84 – uLanAya nAnmaRaiyin

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avathArikai

AzhwAr says that emperumAn, who can be known only through vEdhas (sacred texts), cannot be seen by anyone. Even those who have said that they have seen him, have only composed poems on him and have not seen him.

Let us go through the pAsuram and its meanings:

uLanAya nAnmaRaiyin utporuLai uLLaththu
uLanAgath thErndhuNarvarElum uLanAya
vaNdAmarai nedungaN mAyavanai yAvarE
kaNdAr ugappar kavi

Word by Word Meanings

nAnmaRaiyin – the four vEdhas’ (sacred texts’)
uL poruL – the dwelling meanings
uLanAyavanai – emperumAn who remains
uLLaththu uLanAga – staying inside the heart
thErndhu – knowing
uNarvar Elum – if (a few wise people) desire to know
vaN thAmarai – like beautiful lotus flower
nedum kaN – having wide eyes
mAyavan – as an amazing entity
uLanAyavanai – that emperumAn who remains
kaNdAr yAvarE – who has seen fully (none)
kavi ugappar – they will merely praise him through hymns and feel happy.

vyAkyanam

uLanAya nAnmaRaiyin utporuLaiemperumAn, who remains as the inner meanings of vEdhAntham (upanishaths, the end portions of vEdhas, the sacred texts). Isn’t emperumAn remaining as the inner meanings of the four vEdhas! He has been established by the vEdhas which have not been written by any one person and hence are faultless.

uLLaththu uLanAgath thErndhu uNarvarElum – Even if people say that such emperumAn, who can be heard only through authentic texts, is residing in their hearts. Even if they carry out karmayOgam (through the means of carrying out deeds as ordained) fully and as a result of that, attaining gyAnayOgam (through the means of knowledge) and through that gyAnayOgam if they attain emperumAn…..

uLanAya vaNdAmarai nedungaN mAyavanai – one who has a beautiful form fit to be enjoyed by followers. One who has amazing powers. One who has famed beauty of the eyes as mentioned by vedhas. chAndhOgya upanishath 1-6-7 says “yathA kapyAsam puNdarIkamEvamakshiNI”(his eyes are like the lotus blossomed by sun). AzhwAr talks about the beauty of the form revealed to him by emperumAn.

yAvarE kaNdAr – who is fortunate to see him? Didn’t those who said that they had seen him, see him really?

ugappar kavi – even such people who claimed to have seen him said so in order to realise their svarUpam (basic nature),sang hymns on him and became happy; but did they really see him? They merely praised him and felt happy. In order to carry out something in matters relating to emperumAn, they expressed their desire through their compositions. AzhwAr says that they too were not able to see him.

We will take up the 85th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 83 – iniyavan mAyan

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avathArikai

AzhwAr says that even though emperumAn is one who cannot be seen or thought of by anyone, now he has entered my heart first and is dwelling there.

Let us go through the pAsuram and its meanings:

iniyavan mAyan ena uraipparElum
iniyavan kANbariyanElum iniyavan
kaLLaththAl maN koNdu viN kadandha paingazhalAn
uLLaththinuLLE uLan

Word by Word Meanings

ini – now
avan – that supreme being
mAyan – amazing entity who is difficult to be known
ena – like this
uraippar Elum – even if they (people) say
ini – now
avan – that emperumAn
kANbu ariyan Elum – difficult to see and enjoy
kaLLaththAl – with deceit

(going to mahAbali)
maN koNdu – obtaining earth as a gift
viN kadandha pai kazhalAn avan – that emperumAn who has expansive divine feet with which he occupied sky and all the outer worlds
ini – now
uLLaththin uLLE uLan – is dwelling firmly inside my heart (not knowing other places) (this great benefit is enough for me)

vyAkyanam

ini avan mAyan ena uraipparElumemperumAn is easy to attain, say authentic texts. Even if the worldly people say that he is difficult to attain… Even if they say that he is an amazing entity…. Just as he has mentioned in SrI bhagavath gIthA 7-13mama mAyA dhurathyayA” (it is difficult to crossover my primordial matter), even if he is difficult to be seen….

iniyavan kANbariyanElum – even if he, who has unlimited sweetness, is difficult to be approached and seen… If we break the first word as ini avan, the meaning will change to – now if he is difficult to be seen or if he is difficult to be seen at the end of the birth…

iniyavan kaLLaththAl maNkoNdu – coming to earth in the form of vAmana (dwarf), hiding his original form so that none will know that he is the supreme being, and seizing the earth. One who obtained the worlds which are his possessions, from mahAbali, with a sweet form and measured them….

viN kadandha paingazhalAn – one who has expansive divine feet with which he brought all the worlds even beyond the sky, under him (alternatively, for the term paingazhalAn we can construe the meaning as one who has beautiful divine feet).

ini uLLaththin uLLe uLan – he has now taken residence in my heart. This body will remain until the ordained life span for the birth taken already remains. After that, let him (emperumAn) do whatever he wants. Can whatever I have got now (his staying inside my heart) be negated? Even though he came on his own, that he cannot be estimated has become established.

Let us take up the 84th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 82 – uNaril uNarvariyan

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avathArikai

AzhwAr asks if there is any advantage by getting angry with the heart. He asks if there is any way by which we can approach and know about emperumAn who cannot be known by anyone and who has unlimited sweetness.

Let us go through the pAsuram and its meanings:

uNaril uNarvariyan uLLam pugundhu
puNarilum kANbariyan uNmai iNaraNaiyak
kongaNaindhu vaNdaRaiyum thaNduzhAykkOmAnai
engaNaindhu kANdum ini

Word by Word Meanings

uNaril – if we try to know (about emperumAn, on our own)
uNarvariyan – he cannot be known

(If he on his own)
uLLam pugundhu puNarilum – comes into the heart and embraces
uNmai kAnbu ariyan – difficult to know ’as he is’
ini – when things are like this
iNan aNaiya – such that bunches of flowers to be lowered
kongu – in honey
vaNdu – beetles
aNaindhu – approaching and entering (and drinking honey)
aRaiyum – humming
thaN – cool
thuzhAy – one who is donning the thuLasi garland
kOmAnai – that supreme being
ini – in this state
engu – in which place
aNaindhu – approaching
kANdum – will be able to see?

vyAkyanam

uNaril uNarvariyan – in the first place it is better not to enter in matters related to emperumAn. In other words, instead of getting in to know about him and then stepping aside realising that he cannot be known, it is better not to attempt to know about him. emperumAn will remain very difficult to know for those who attempt to know about him on their own. He cannot know about himself. nammAzhwAr too has mercifully stated in thiruvAimozhi 8-4-6 “thanakkum than thanmai aRivariyAnai ” (he cannot know about his qualities himself)! How can we know about such emperumAn?

uLLam pugundhu puNarilum kANbariyan uNmai – in order to put an end to this eminence, if he mingles with our heart on his own so that there will be no shortcoming in knowing about him, even then he cannot be known “as he is” and cannot be estimated. His true qualities cannot be known.

kANbariyan uNmai – one can wonder at his eminence, but he cannot be estimated.

iNar …. – this says that even if he cannot be known, he cannot be left out. The chEthana, even if he wants to know, cannot know about emperumAn. Even if emperumAn comes on his own and shows himself up, he cannot be known. In that case should one lose him and forget everything? His sweetness and his being the lord of all will not allow that (losing him) to happen.

iNar aNaiyak kongaNaindhu vaNdaRaiyum thaN thuzhAyk kOmAnai – emperumAn who dons thuLasi garland which will get lowered when beetles approach the flowers and drink in honey, humming with the resultant happiness ……

engaNaindhu kANdum ini – where will I approach him and see him? He cannot be seen by trying to know about him in the method of the worldly people by making attempts on their own; he cannot be seen by following the method of those who believe in SAsthras in which he comes on his own and shows himself up. In such a case, is there anything called seeing him? It is not possible not to approach him and it is not possible to approach him either.

Let us take up the 83rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 81 – nenjAl ninaippariyanElum

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avathArikai

In the previous pAsuram, AzhwAr celebrated his heart which, unlike those of the worldly people, was involved in matters relating to emperumAn. But, looking at the greatness of emperumAn, it did not appear to AzhwAr that he had even taken the first step. While emperumAn remains unknown, having told his heart to meditate on him, he is wondering as to what is the reason for his heart not meditating on emperumAn. As a result, he says that based on his involvement with emperumAn, the efforts put in by his heart are not adequate. When we look at emperumAn it would appear that we do not have any knowledge while when we look at worldly matters it would appear that we have lot of knowledge.

Let us go through the pAsuram and its meanings:

nenjAl ninaippariyanElum nilaippeRRen
nenjamE pEsAy ninaikkungAl nenjaththup
pErAdhu niRkum perumAnai enkolO
OrAdhu niRpadhuNarvu

Word by Word Meanings

en nenjame – Oh my heart who is under my control!
nenjAl ninaippu ariyan Elum – even though (emperumAn) has greatness beyond the thinking ability of heart

(thinking only of his simplicity instead of his greatness)
nilaip peRRu – standing firmly
pEsAy – try to talk about him
ninaikkungAl – if we think of him even once
nenjaththu – in the heart
pErAdhu niRkum – standing firmly without leaving it
perumAnai – about  emperumAn
uNarvu – our heart
OrAdhu niRpadhu en kolO – why is keeping quiet without thinking?

vyAkyanam

nenjAl ninaippariyanElum – Oh heart! Even though you are not able to think, is it possible to measure the ocean with the help of a small vessel! In the same way, is it not impossible to think of the boundless emperumAn with the lowly mind! Even though emperumAn is difficult to think of …

nilaippeRRu en nenjamE pEsAy – Oh my heart! Instead of stepping back on looking at emperumAn’s greatness, try to enjoy. Instead of thinking that it is a flood and stepping back, try to stand firmly and talk about him. Despite AzhwAr saying this, his heart was a bit hesitant. Immediately, AzhwAr thinks within himself “Despite my telling this, instead of falling head over heels and attaining him, what is the reason for you to hesitate?”

ninaikkungAl nenjaththup pErAdhu niRkum perumAnai – isn’t emperumAn one who would remain without leaving if he (the chEthana) thinks of him once! varAha charama SlOkam is quoted here: “sthithE manasi susvasthE SarIrE sathi yO nara: dhAthu sAmyE sthithE smarthA viSvarUpam cha mAmajam thathas tham mriyamANanthu kAshtApAshANa sannibham aham smarAmi mathbhaktham nayAmai paramAmgathim ” (when the mind is not agitated, when the body is not affected by any disease, when the dhAthus (constituents) – kapa, piththa and vAdha (phlegm, bile and wind respectively) are in balance, whoever thinks of me who has the world as his body and who is without birth, in later years, I think of him, my devotee, when he is like a log of wood or a stone and is on the throes of death, and I take him to exalted state). In the same way, if we think of emperumAn once, emperumAn stays in the heart for ever. Even though he may doubt if the chEthana has a tongue or despite having a tongue, if he is unable to speak, emperumAn does not know how to leave the heart. nammAzhwAr too has mercifully stated in thiruvAimozhi 1-10-2kaNNuLLE niRkum kAdhanmaiyAl thozhil eNNilum varum” (if one were to count 1,2,3 etc and say 26, emperumAn, thinking that the chEthana is thinking of emperumAn who is the 26th thathvam (entity) and enter his mind). Just as emperumAn himself had mentioned in mahAbhAratham uththara parvam 47-22 “gOvindhEthi yadhAgrandhath krishNA mAm dhUravAsinam ruNam pravrudhdhamiva mE hrudhayAnnapasarppathi” (the crying out of dhraupadhi when I was very far from her is still remaining in my heart, like interest on interest taken on a loan), even if we call him once he will never forget it.

enkolO OrAdhu niRpadhu uNarvu – whenever we think of, should we think of other deities who do not think of us?

uNarvu OrAdhiruppadhu enkolO – even when we can think, what is the reason that we are not thinking of him? Should we attain other deities who are difficult to worship, instead of emperumAn? Instead of thinking of emperumAn should we get immersed in sand? How is it that one can remain without thinking of emperumAn? poygai AzhwAr too has mercifully mentioned in mudhal thiruvandhAdhi 67oNdAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” (knowledge will be devoted only to the consort of SrI mahAlakshmi ). Leaving aside emperumAn can our thoughts go to lowly matters such as Sabdham etc (the five senses)?

We will move on to the 82nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 80 – ninRu edhirAya

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avathArikai

AzhwAr mercifully mentions as to how his heart got involved with emperumAn ahead of him. He says that his heart, without waiting for instructions, meditating on the quality of emperumAn by which he annihilates enemies, won over his [AzhwAr’s] five senses, got rid of attachment towards worldly matters and tries to meditate on emperumAn.

Let us go through the pAsuram and its meanings:

ninRedhirAya niraimaNiththEr vANan thOL
onRiya IraingyURudan thuNiya venRilangum
ArpaduvAn nEmi aravaNaiyAn sEvadikkE
nErpaduvAn  thAn muyalum nenju

Word by Word Meanings

ninRu – standing in front (without any shame)
edhir Aya – one who fought as an enemy
nirai maNi thEr – one who came riding on a chariot which had gemstones studded properly
vANan onRiya IraigygyURu thOL – the thousand shoulders of the demon bANa
udan – simultaneously
thuNiya – ensuring that they [1000 shoulders] got severed
venRu – becoming victorious
ilangum – (on account of that victory) being radiant
Arpadu – having sharpness
vAn – being strong
nEmi – having the divine disc
aravu aNaiyAn – emperumAn who reclines on AdhiSEshan
sE adikkE – at the reddish divine feet
nErpaduvAN – to approach
nenju – (my) heart
thAn – on its own
muyalum – will attempt

vyAkyanam

ninRu edhirAya – one who came as an enemy and stood. Since the demon bANAsuran had attained the thAmasa (ignorant) deity Siva as his protector, not knowing that kaNNan is the supreme being, he came to fight him.

nirai maNith thEr vANan – the demon came on a chariot which was studded with rows of gemstones.

thOL onRiya IraingyURu udan thuNiya – ensuring that all the 1000 shoulders got severed simultaneously. It is implied here that the 1000 shoulders were not equal to even one shoulder. The 1000 shoulders appeared to be similar to a tree which has one root and many branches.

udan thuNiya – severing them such that all 1000 shoulders fell at the same time. This implies that emperumAn alone, who did like this, is fit to be attained and other deities (such as Siva et al who came to protect vANa) are unfit to be attained.

venRu ilangum ArpaduvAn nEmi – emperumAn who has the divine disc which, being victorious, had the resultant radiance and was also sharp (the term Arpadugai (which is the root for ArpaduvAn) would mean sharpness or having spokes).

aravaNaiyAn sEvadikkE – at the divine feet of emperumAn who is reclining on AdhiSEshan

nErpaduvAn thAn muyalum nenju – the heart, on its own, is joyously trying to attain.

We will move on to the 81st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 79 – Orththa manaththinarAy

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avathArikai

In order to get rid of the sins that we have accumulated from time immemorial, don’t we need a long time? AzhwAr says that it is not needed. He says that if we meditate on emperumAn and develop hatred towards worldly pursuits, the sins will disappear at once. He says that if the people of the world carry out what he had said, they can rid themselves of their births.

Let us go through the pAsuram and its meanings:

Orththa manaththarAy aindhadakki ArAyndhu
pErththAl piRappEzhum pErkkalAm kArththa
viraiyAr naRundhuzhAy vIngOdhamEni
niraiyAra mArvanaiyE ninRu

Word by Word Meanings

kArththa – having verdant colour
virai Ar – being fragrant
naRum thuzhAy – having garland of fresh thuLasi
vIngu Odha mEni – having the complexion of a full ocean
nirai Aram mArvanaiyE – only emperumAn who has donned ornaments in an orderly way
ninRu – standing firmly
Orththa manaththarAy – having a meditating mind
aindhu adakki – winning over the five senses
ArAyndhu – analysing the lowliness of samsAram (materialistic realm)
pErththAl – if one were to turn his face away [from samsAram]
piRappu Ezhum – the long line of births which keep coming one after another
pErkkalAm – one can get rid of

vyAkyanam

Orththa manaththarAy – having a mind which keeps constantly meditating on the auspicious qualities of emperumAn

aindhadakki – controlling the five senses so that they do not engage with worldly matters

ArAyndhu – then thinking about the shortcomings in worldly pursuits

pErththAl piRappu Ezhum pErkkalAm – if one could redeem the heart [from worldly pursuits] one could escape from the chain of births. If one could turn one’s mind away from worldly matters, one could easily get rid of the series of births. Reference to seven births implies the full chain of births. In other words, one can get rid of all the births. One can get rid of the series of births.

kArththa viraiyAr naRundhuzhAy vIngOdha mEni – What is to be done to get rid of the series of births? One should attain emperumAn. AzhwAr says that he is not recommending such bitter water of margosa bark for ridding oneself of all births. Should one not attain emperumAn who has verdant complexioned, fresh thuLasi garland and a beautiful form with the colour of a full ocean! Isn’t this the difficult-to-perform task!

nirai Ara mArvanaiyE ninRu – if one meditates constantly on emperumAn who has ornaments donned in an orderly way. These words describe the natural beauty and the beauty which came from decorations. This emphasises the beauty which he has and which will enable one to attain him, leaving aside the worldly pursuits.

We will move on to the 80th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.9 – nIrAy

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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 ninth decad – Seeing AzhwAr‘s great urge to unite with emperumAn through a messenger, emperumAn tries to pacify AzhwAr with his sarvAthma bhAvam (omnipresence); but since that is not visible to AzhwAr, desiring to see emperumAn with his distinguished form like arjuna who desired to see the viSvarUpam (universal form), he highlights the following aspects:

  1. his being with enjoyable symbols, which is the cause for AzhwAr’s desire to see him
  2. his great ability to manifest his beauty and make one exist totally for him
  3. his absolute protectiveness
  4. his ability to eliminate even the strongest enemies
  5. his five different states starting with param (supreme form in paramapadham)
  6. his union with all entities
  7. his all pervading nature
  8. his having divine form
  9. his ability to control the enemies
  10. his greatly distinguished nature

Meditating upon these aspects, AzhwAr, due to great desire, calls out with great urge “You who have such qualities, should mercifully manifest your form so that I can see it”. For one who is set out to surrender [to emperumAn], this urge triggered by the desire in the goal, is the qualification.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr requested the birds to go as his messenger in “enguch chenRAgilum kaNdu” (wherever you see him) and in “vAnavar kOnaik kaNdu” (seeing the leader of residents of paramapadham); he made them melt and not go (as messenger) by his sorrowful cry; when it is said that the achEthanas (insentient entities) will feel sorry as in thiruvAimozhi 6.5.9marangaLum irangum“, there is no question of birds who have a little bit of consciousness, not melting; when AzhwAr said in thiruvAimozhi 6.8.11URRinkaN nuN maNal pOl urugA niRpar nIrAyE“, that did not exclude the birds who were ready to go as messengers. Now, there is no one to carry his message in his close proximity. Seeing “as the achEthanas are also melting, would paramachEthanan (supreme lord) not melt?’, AzhwAr tries to bring emperumAn by crying out loud. While he has the sorrowful cry, does he need anyone else to go as messenger? He is crying out so loud that emperumAn cannot sustain himself in paramapadham which is said as “kalangAp perunagaram” (the great town where there is disturbance) and will rush towards him. For the messengers, there are limitations in their feet or wings; but there is no limitation for his throat! Just as sIthAp pirAtti’s prison time [in lankA] cannot be cited a reason, AzhwAr’s suffering also cannot be cited with a reason. Just as sIthAp pirAtti’s stay in lankA is for the benefit of others, his suffering is also for the benefit of others. As SrI vAlmIkI bhagavAn documented sIthAp pirAtti’s prison time in lankA for the uplifting of the world today, though AzhwAr suffered, his prabandhams are like a water-booth in summer time for the world. Just as krishNa tormented the gOpikAs of gOkulam  with music from his divine flute, AzhwAr torments emperumAn with his voice.

emperumAn feels in his divine heart “Come on! Why are you troubling me such that I cannot remain peacefully here! Did I move away from you? I have manifested my jagathAkarathai (having universe as my body) which means that whatever you hold on implies that you are holding on to me”; AzhwAr says “What is surprising about that? Do I not have the knowledge that you have the universe as your body? It is only this knowledge which makes me desire to see your distinguished form”; AzhwAr says when there is one which is apt for me, if you show me something else, it is useless. Since that (universe, universal form) is also not outside the purview of your wealth, I will accept that; by that, my bewilderment of considering your wealth as mine, is eliminated. arjuna too, after seeing the viSvarUpam, requested krishNa to manifest his distinguished form as in SrI bhagavath gIthA 11.46thEnaiva rUpENa chathurbhujEna” (please assume your four shouldered form as before). AzhwAr says “even if you don’t come taking pity on hearing my sorrowful cry, you should come here so that your wealth does not melt away”. AzhwAr’s sorrowful cry makes it difficult for emperumAn to remain peacefully in both spiritual and material realms.

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 6.8.11 – mARRangaL

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

Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who meditate upon my sorrow in this decad, will melt like tiny sand particles in a spring (ground water source)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the result of this decad “Those who recite this decad, due to having great love towards its meanings, will have the nature of fluid”.

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

mARRangaL Ayndhu koNdu madhusUdha pirAn adi mEl
nARRangoL pUmpozhil sUzh kurugUrchchatakOpan sonna
thORRangaL AyiraththuL ivaiyum Or paththum vallAr
URRin kaN nuN maNal pOl urugA niRpar nIrAyE

Listen

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

mARRangaL – distinguished words
Ayndhu koNdu – analysing
madhusUdhan – one who destroyed madhu who robbed the vEdham which is the cause for knowledge
pirAn – benefactor’s
adi mEl – on the divine feet
nARRam koL – with fragrance
pU – having flower
pozhil – gardens
sUzh – surrounded by
kurugUr – leader of AzhwArthirunagari
satakOpan – AzhwAr who won over bAhya (those who reject vEdham) and kudhrushti (those who misinterpret vEdham) philosophers
sonna – mercifully spoke
thORRangaL – incarnation of vEdham like bhagavAn’s incarnations
AyiraththuL – among the thousand pAsurams
oru – unique
ivai – these
paththum – ten pAsurams
vallAr – those who can recite with meditation
URRinkaN – in a spring
nuN – tiny
maNal pOl – like sand particles (which will get sucked in due to the water)
nIrAy urugA niRpar – (with overwhelming emotions) will melt

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

AzhwAr, the leader of AzhwArthirunagari, which is surrounded by fragrant flower filled gardens, who won over bAhya and kudhrushti philosophers, analysing with distinguished words, mercifully spoke these ten pAsurams among the thousand pAsurams which are incarnation of vEdham like bhagavAn’s incarnations, on the divine feet of the benefactor who destroyed madhu who robbed the vEdham which is the cause for knowledge; those who can recite with meditation, will melt like tiny sand particles in a spring.

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

  • mARRangaL Ayndhu koNdu – For those who are drenched in devotion, like for those who are climbing hills, cannot speak/sing coherently; the words themselves become aligned properly; through noble words.
  • madhusUdha pirAn adi mEl – On the divine feet of the one who has virOdhi nirasanam (elimination of enemies) as a natural attribute.
  • nARRam koL … – The gardens too became evergreen as AzhwAr sustained himself thinking “We will surely succeed as we have sent a messenger to his private quarters”. AzhwArthirunagari surrounded by gardens filled with fragrant flowers.
  • thORRangaL Ayiram – They are not spoken as said in “mana:pUrvO vAguththara:” (first in mind, then in speech) [they were spontaneously spoken by the grace of emperumAn]. Though he spoke with bewilderment, they appeared like bhagavAn’s incarnations. thORRam – AvirbhAvam (incarnation). Just as rishis will see the manthrams [through their internal vision]. As said in thiruvAimozhi 1.10.11sol paNi sey Ayiram” (the thousand pAsurams served by words), entering AzhwAr‘s speech, words thought “let me enter AzhwAr’s speech, be born there, serve AzhwAr purely”, request AzhwAr saying “accept me! accept me!”. The blemish of entering the speeches of avaidhikas is removed only now. As they have now been used by AzhwAr, past and future blemishes for the words will be eliminated as said in thiruppAvai 5pOya pizhaiyum pugutharuvAn ninRanavum thIyinil thUsAgum” (previous sins and future sins will be eliminated just as cotton is burnt down to ashes by fire),
  • URRinkaN … – These pAsurams have not been learnt before [AzhwAr only revealed them]. That is, AzhwAr is saying “with my sorrowful cry, I have melted the whole world”. [Explaining the present tense in “urugA niRpar”] AzhwAr’s sorrow will end when emperumAn appears in front of him; but since these pAsurams are eternal, those who hear them, will not be able sustain themselves; they will melt like tiny sand particles in a spring, and become broken-hearted. What is the result of this? As melting on hearing the words of great devotees of bhagavAn is also part of the goal, this itself (melting) is the result [for this decad].

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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mUnRAm thiruvandhAdhi – 78 – araNam namakku enRum

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

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avathArikai

AzhwAr tell his heart that emperumAn alone, who has the characteristic of annihilating enemies, is our protector. Hence think of him as the refuge. Even though he is the protector for everyone, should we not think of our lowly characteristics such as our knowledge, birth, activities etc? AzhwAr says that there is no need; he will shower his grace on lowly persons too.

Let us go through the pAsuram and its meanings:

araNAm namakkenRum Azhi valavan
muraNAL valam suzhindha moymban saraNAmEl
Edhu gadhi Edhu nilai Edhu piRappu ennAdhE
Odhu gadhi mAyanaiyE Orththu

Word by Word Meanings

Azhi – the divine disc
valavan –one who has on his right divine hand
muran – the demon muran
nAL – caused by the lengthy life
valam – strength
suzhindha – one who removed
moymban – emperumAn who is strong
saraN Am El – if he becomes the protector
gadhi Edhu nilai Edhu piRappu Edhu ennAdhE – instead of despising “What is our knowledge? What is our status? What is our birth?” (Instead of looking at the lowliness of these)
namakku enRum araN Am – one who is our protector at all times
mAyanaiyE – (Oh heart!) that emperumAn alone, who has amazing auspicious qualities and activities
gadhi – as means
Orththu – being steadfast
Odhu – recite his divine names.

vyAkyanam

araNAm namaku enRum Azhi valavanemperumAn who has the divine disc on his divine right hand is always our protector. During times when we face difficulties when we are looking for protection, it is only he who removes our difficulties and protects us. He alone, who is omnipotent, is the protector. Isn’t the one who has disc on his divine hand, the protector! Did he not say in SrI bhagavath gIthA 18.66 “aham thvA sarva pApEbhyO mOkshayishyAmi” (I will redeem you from all sins) by pointing to himself! AzhwAr says that his (the sentient entity’s) ego causes troubles and emperumAn’s ego removes those difficulties.

muran nAL valam suzhindha moymban – his ability to destroy enemies is mentioned here. emperumAn has the strength to negate the strength of the demon muran who obtained it as a result of his long life.

saraNAm mEl – if he becomes the protector

Azhivalavan – he will protect with his divine disc. periya thiruvandhAdhi 87 says “eppOdhum kai kazhalA nEmiyAn” (emperumAn always has the disc which will not go out of his hand)

Edhu gadhi Edhu nilai Edhu piRappu ennAdhE araNAm – emperumAn protects irrespective of the knowledge, the status, the birth etc of the chEthana, by being born in any type of birth and by carrying out any type of activity. nammAzhwAr too has mercifully mentioned in thiruvAimozhi 1-3-2nilai varambila pala piRappAy oLivaru muzhunalam” (emperumAn incarnates without looking at the status, boundary etc). We can also construe the meaning for this as AzhwAr saying – after knowing that he removes our enemies, you try and think about him instead of looking at your birth, activities, knowledge etc. Has it not been mentioned in SrI bhagavath gIthA 9-29samOham sarvabhUthEshu na mE dhvEshyOsthi na priya:” (I am equanimous to all creatures; there is none who I like nor anyone who I do not like) and “yEpi syu: pApayOnaya:” (even those who commit sins attain mOksham). nammAzhwAr too has mercifully mentioned in thiruvAimozhi 3-7-9eththanai nalandhAnillAdha chaNdALa chaNdALargaLAgilum” (even if they are lowliest among the lowliest…).

Odhu gadhi mAyanaiyE Orththu – praise him after analysing that he, who has amazing auspicious qualities and activities, is fit to be attained. Think of his divine feet as the refuge. If the text is Odhu gadhi mAdhavanai Orththu we should construe the meaning as – recite his divine names considering emperumAn who is the consort of mahAlakshmi as the means.

We will move on to the 79th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 77 – Ayndha aru maRaiyOn

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avathArikai

In the earlier pAsuram, AzhwAr had said that our sins will disappear once we attain him. In this pAsuram he says that not only the ordinary chEthanas (sentient persons), even when very knowledgeable ones, not knowing what is going to happen in the days to come, try to self-destroy themselves, it is he who does them good and protects them. In the earlier pAsuram, AzhwAr said that we do not know what is good for us, apart from him. In this pAsuram he says that not only we, even brahmA et al do not know. It is only emperumAn who knows what is good for them, AzhwAr says in this pAsuram.

Let us go through the pAsuram and its meanings:

AyndhavarumaRaiyOn nAnmugaththOn nanguRangil
vAyndha kuzhaviyAy vALarakkan Eyndha
mudippOdhu mUnREzhenReNNinAn Arndha
adippOdhu nangatkaraN

Word by Word Meanings

Ayndhu – analysing well and learning
arumaRaiyOn – having the great vEdhas (sacred texts)
nAnmugaththOn – brahmA, who has four faces; his
nanguRangil – beautiful lap
vAyndha – being seen
kuzhaviyAy – being an infant
vAl arakkan – armoured rAvaNa’s
Eyndha – fit (to be severed)
pOdhu mudi – garlanded heads
mUnru Ezh enRu eNNinAn – one who showed by counting with his divine feet that three plus seven equals ten
adi pOdhu – lotus like divine feet
nangatku – for us
Arndha araN – faultless means

vyAkyanam

Ayndha arumaRaiyOn nAnmugaththOn – the four faced brahmA, who analysed the vEdhas (sacred texts)  taught to him by emperumAn and is capable of understanding the meanings of vEdhas and vEdhAnthas (upanishaths)

nan kuRangil – on his beautiful lap

vAyndha kuzhaviyAy – as an infant, who was seen; as a beautiful child. rAvaNa approached brahmA for getting boons; at that time, in order to protect his identity, he hid his ten heads and bowed down to brahmA. brahmA, lacking in natural leadership qualities, became vain on seeing someone bowing to him, wanted to grant the boons asked for by rAvaNa, without thinking of the difficulties that they (celestial entities) would face. emperumAn, knowing that these people will come to him for succour when troubled by rAvaNa, came as an infant on the lap of brahmA and conveyed the meaning “” if you give him excessive boons, your country will be ruined; you will lose your dwelling; understand that the one who has come is the cruel rAvaNa” by scratching the ten heads of rAvaNa with his divine foot and disappeared.

vAL arakkan – rAvaNa who was armed with sword

Eyndha mudippOdhu – just as animals such as goat etc are garlanded before being decapitated, rAvaNa too had decorated his head fit to be severed, with garland.

mUnRu Ezh enRu eNNinAn – just as the act of a child, he counted the heads of rAvaNa with his divine foot.

mUnRu Ezhu– instead of counting as seven plus three, he counted as three plus seven, as an ignorant child.

Arndha adippOdhu nangatku araN – his divine feet, with unlimited sweetness, is our protection. The divine feet, which help in fulfilling what emperumAn thinks of, will be helpful like a fort for people like us who have nowhere else to go and who do not have any ulterior benefit to seek.

Arndha adippOdhu – the flower like divine feet of emperumAn which are full of sweetness.

We will take up the 78th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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