Daily Archives: May 17, 2018

thiruvAimozhi – 6.8.11 – mARRangaL

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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

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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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