Daily Archives: May 29, 2018

thiruvAimozhi – 6.9.1 – nIrAy nilanAy

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

Full series >> Sixth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram,  emperumAn says “I have shown my universal form”  and AzhwAr replies “that is not sufficient, I want to see your distinguished form”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “You who are having the entire cosmos as your body, should appear with your distinguished symbols”.

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

nIrAy nilanAyth thIyAyk kAlAy nedu vAnAy
sIrAr sudargaL iraNdAy sivanAy ayan AnAy
kUrAr Azhi veN sangEndhik kodiyEnpAl
vArAy! oru nAL maNNum viNNum magizhavE

Listen

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

nIr – having importance as said in manu smruthi “apa Eva sasarjAthau” (He first created water)
Ay – having as body
nilan – earth (which is an effect of water)
Ay – having as body
thI – fire (which is the cause for both water and earth, which is given great importance in chAndhOgya upanishath)
Ay – having as body
kAl – air (which is the cause for fire)
Ay – having as body
nedu – very expansive
vAn – ether; with all these, the samashti (initial creation)
Ay – create, enter inside and be the antharyAmi for them
sIrAr – being the primary person for vyashti srushti (variegated creation) (as said in “sUryA chandhramasau dhAthA yathApUrvamakalpayath” (Sun, moon etc get created as before by the lord)
iraNdu sudargaL – moon and sun (benefactors due to providing heat and coolness)
Ay – having as body

(for such srushti (creation) and samhAram (annihilation))
sivan – rudhra
Ay – having as body
ayan – brahmA
AnAy – Oh one who is having them as body by being their antharAthmA (indwelling soul)!

(apart from this normal form)
kUr – sharpness (in eliminating the enemies)
Ar – having
Azhi – divine chakra (disc)
veN – having pure white complexion (which is enjoyable for the devotees)
sangu – SrI pAnchajanyam (the divine conch)
Endhi – holding

(saying “how amazing emperumAn’s help for others is!”)
maNNum – leelA vibhUthi (material realm) which is highlighted by the earth
viNNum – nithya vibhUthi which is highlighted by the term “parama vyOma” (supreme sky)
magizha – to be delighted
kodiyEnpAl – for I who am having cruelty (of forcing you to show your distinguished form)
oru nAL – at least on one day
vArAy – should arrive

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

Oh emperumAn who is having water which is having importance as said in manu smruthi “apa Eva sasarjAthau“, earth, fire, air and the very expansive ether as his body as part of the samashti srushti, creating them, entering inside them and being the antharyAmi for them! Oh one who is the primary person for vyashti srushti, having moon and sun as his body! Oh one who is having rudhra and brahmA as body by being their antharAthmA! You should arrive at least on one day for me who am having cruelty and to the delight of leelA vibhUthi and nithya vibhUthi, holding the divine chakra which is having sharpness and SrI pAnchajanyam which is having pure white complexion.

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

  • nIray nilanAy … – AzhwAr is praying to emperumAn with what he knows already, so that emperumAn does not think that AzhwAr is desiring for him without knowing the truth.
  • nIrAy – He says that he already knew that emperumAn is nArAyaNa (one who resides in water). He previously said in thiruvAimozhi 1.1.10 “nIrthoRum parandhuLan” (he is pervading every water droplet).
  • nIrAy – As said in manu smruthi “apa Eva sasarjAthau” (He first created water), he first created water and subsequently created land etc; while using them (five great elements) [in panchIkaraNam, for further creation of the oval shaped universes], more of the yet to be created ones are required than the already created ones. Creation is done as said in SrIvishNu purANam 1.2.54 “samEthya anyOnya samyOgam paraspara samASraya:” (five great elements with each other; they are related to each other); they are not a single element; while they are being several individual elements they should be combined into a single element and used further; while doing that, just as a potter would mix soil, water and mud, beat them well, and would create pots etc, emperumAn would first create water, and since it is fluid, would mix land which is firm, with it, and as it is still not tight, would create fire to harden it, and since it starts burning, would create air to dry it, and would finally create ether to provide space for air to move around. Up until this point, he created the oval shaped universe, with his prathama sankalpam (first vow); now after creating a huge mansion, it cannot be left in darkness; so he created moon and sun as two lamps. Both sun and moon were created to deal with removing wetness and keeping cool respectively.
  • sivanAy ayanAnAy – Created brahmA and rudhra to remain inside the universe and manage creation and annihilation. Why is rudhra highlighted first? That is because annihilation precedes creation always. As “nIrAy nilanAy” and “sIrAr sudargaL iraNdAy” are read along the same lines, it is clear that both chEthana (sentient beings) and achEthana (insentient objects) are subservient to bhagavAn just like body is to soul as said in bruhadhAraNyaka upanishath “yasya AthmA SarIram, yasya pruthivI SarIram” (for the one who has Souls as his body, for the one who has earth etc as his body). As “sIrAr sudargaL iraNdAy” and “sivanAy ayanAnAy” are read along the same lines, it is explained that both the controlled entities and those who consider themselves as controllers are both subservient to bhagavAn; [AzhwAr thinks] Didn’t emperumAn perform jagath srushti (creation) for my purpose? Only if you did some favour me, your action is purposeful! The purpose of srushti is to place the eternally sorrowful AthmA in the abode of unlimited bliss. While that is the case, should you not attain the purpose of your creation? By saying “nIrAy nilanAyth thIyAyk kAlAy neduvAnAych chIrAr sudargaL iraNdAy sivanAy ayanAnAy“, it is clear that he recollects ISvara’s wealth similar to someone counting to the digit.
  • kUrAr Azhi veN sangEndhi – SrI chakra’s sharpness is as desirable as the whiteness of the SrI pAnchajanyam for AzhwAr.
  • kUrAr Azhi – SrI chakra’s sharpness increases as it destroys the enemies. The identification of his beautiful form is the combination of his divine hand and divine chakra.
  • kodiyEn – I am forced to such situation! What I am doing is contrary to my true nature! I have not got the nature of SrI bharathAzhwAn who stayed back in ayOdhyA when SrI rAma told him to do so; I have got the nature of iLaiya perumAL (lakshmaNa) who forced SrI rAma saying “kurushva” (you should accept me as your servitor and order), when SrI rAma told him to stay put in ayOdhyA!
  • vArAy – Even if desired only those who are able, can walk along;

When you say “vArAy”, should he keep coming!

  • oru nAL – (to sustain me.) As a very thirsty person would say “just quench my thirst once”.
  • maNNum viNNum magizhavE – Even if you don’t come for me, you come to ensure that your wealth does not get finished. If you remain thinking “why should I do anything if this material realm gets finished, like the decorations during navarAthri uthsavam get recreated every year?”, your spiritual realm will also be finished; when this realm gets finished, that too will be considered as finished; even while the spiritual realm was there, during the annihilation phase of this material realm, it was said as in “sa EkAkI na ramEtha” (that supreme lord was unhappy feeling loneliness). When it says that the spiritual realm will not be finished during praLayam (in material realm), it does not mean that the spiritual realm will not be finished for my sorrow.
  • magizhavE – to avert the destruction and survive.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 86 – ezhil koNda

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

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avathArikai

AzhwAr says that it is not possible to estimate emperumAn’s characteristics, his divine form, his qualities etc. With the help of similes, we can compare to an extent. Even though his divine beauty cannot be experienced, it would be such that it cannot be given up. For someone who wishes to see the divine form of emperumAn, clouds will show his form. There is a benefit of living too, in this world. AzhwAr says that one can look at the clouds which are a simile to emperumAn’s divine form.

Let us go through the pAsuram and its meanings:

Ezhil koNda minnuk kodiyeduththu vEgath
thozhil koNdu thAn muzhangith thOnRum ezhil koNda
nIr megamanna nedumAl niRam pOlak
kAr vAnam kAttum adhu

Word by Word Meanings

ezhil koNda min kodi eduththu – holding the beautiful lightning as flag
vEgam thozhil koNdu – keeping as its job, the act of moving fast
muzhangith thOnRum – appearing as roaring
kAr vAnam – the sky during monsoon
ezhil koNda – having beauty
nIrmEgam anna – appearing like the rainy cloud
nedumAl niRam pOla kalandhu kAttum – it will aptly display the divine complexion of emperumAn

vyAkyanam

ezhil koNdu minnuk kodi eduththu – having as his flag, the beautiful lightning.

vEgath thozhil koNdu thAn muzhangith thOnRum – one which has its job the action of moving rapidly and which makes a loud noise

ezhil koNda nIr mEgamanna nedumAl niRam pOla – having as complexion the colour of emperumAn who appears to have drunk the monsoon clouds up to his neck [such dark]. Just as it is mentioned in nArAyaNa sUktham “neelathOyadha madhyasthA vidhyullEkEva bhAsvarA” (shining like lightning which has drunk the blue coloured clouds).

kArvAnam kAttum kalandhu – the cloud, during monsoon time, will manifest the complexion of emperumAn. Sky, which has the cloud which moves rapidly and which makes a roaring noise, will display emperumAn’s complexion.

kalandhu kAttum – both the sky and cloud will show together. It is not that only the sky showed or that only the cloud showed. Both sky and cloud, which are blended together, will show the divine complexion of emperumAn. AzhwAr says that if the sky has clouds which appear to have been released from a bow and which roar loudly, it will appear like the divine complexion of emperumAn.  In that the case, the term ezhil koNda would be an adjective for lightning. If the text is ezhil koNdu minnuk kodi eduththu the meaning will change as – the monsoon clouds which are beautiful will have lightning as flag. Then, ezhil koNdu will be an adjective for monsoon clouds.

We will take up the 87th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org