Daily Archives: May 18, 2018

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

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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.

adiyen sarathy ramanuja dasan

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