Daily Archives: June 6, 2018

thiruvAimozhi – 6.9.7 – ulagil thiriyum

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, emperumAn says “You too should put in some effort” and AzhwAr responds “Am I counted outside your vow of protecting everyone?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are the antharAthmA (in-dwelling super-soul) for all worldly entities which are doers or actions, should bestow your mercy upon me who do not know the means to attain you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.`

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Seventh pAsuram. emperumAn says “There is a streak of independence in you based on the fact that you are grieving for this world” and AzhwAr responds “While the means and the doers are at your disposal, this grief is just a natural quality [in separation]”. Alternatively – see nanjIyar‘s introduction.

pAsuram

ulagil thiriyum karuma gadhiyAy ulagamAy
ulagukkE Or uyirum AnAy! puRa aNdaththu
alagil polindha thisai paththAya aruvEyO
alagil polindha aRivilEnukku aruLAyE

Listen

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

ulagil – in the world
thiriyum – engaged
karumam – leading to result
gathi – for the means
Ay – being the controller
ulagam – for the doers of those means
Ay – being the promoter (by being the antharAthmA)

(Not only being such promoter)
ulagukku – for all the worlds
Or uyirum – being the singular soul
AnAy – being the one
puRa aNdaththu – those who remain outside the oval shaped universe
alagil polindha – with countless (endless) nature

(by their dharmabhUtha gyAnam (knowledge))
paththu – ten
thisai – in directions
Aya – pervaded
aruvE – Oh one who is having the mukthAthmAs (liberated souls) as prakAram (form)!
alagil polindha – countless [endless]
aRivilEnukku – me who is not having the means to attain you, due to my ignorance
aruLAy – should shower your mercy (to have you as the means and end).

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

Oh emperumAn who is the controller of everything engaged in this world leading to result for the means! Oh one who is the promoter for the doers of those means! Oh one who is the singular soul for all the worlds! mukthAthmAs (liberated souls) who remain outside the oval shaped universe, with endless nature, pervaded in ten directions; oh one who is having such mukthAthmAs as prakAram (form)! You shower your mercy on me who is not having the means to attain you, due to my ignorance.

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

  • ulagil thiriyum karuma gathiyAy – The means which is practiced in this world. Is there any one other than you who can bestow the results?
  • ulagamAy – Are the practitioners independent? [They are controlled by you too] “ulagam enbadhu uyarndhOr mAdu” (the term world implies the learned elders residing in the world); this can also mean all residents of the world.
  • ulagukkE Or uyirum AnAy – Just as a body is considered as the possession of an AthmA, oh one who is the singular soul of all objects! yajur AraNyakam 3-11-21 “antha:pravishtaSSAstha janAnAm sarvAthmA” (emperumAn pervades all janas (those who are born) and controls them). One who bestows the result himself remains the doer, the action and the instruments. When both (karma and karthA) are at your disposal, how can we survive without you?
  • puRa aNdaththu – As said in “aNdAthbahi:” (outside the oval shaped universe).
  • alagil podhindha thisai paththAya aruvEyO – Oh one who is the controller for the countless AthmAs (mukthAthmAs) who pervade in all ten directions with their gyAnam just as emperumAn pervades everything with his true nature, who are without [material] form unlike entities with [material] form! Are the mukthas independent? [No] Would paramapadham have ten directions? Since AzhwAr is saying this from here, he is saying like that. Alternatively – when mukthas think about the leelA vibhUthi (samsAram), they will experience it as it is seen here.
  • alagil polindha aRivilEnukku – AzhwAr is saying that even if he can comprehend bhagavAn’s svarUpa, rUpa, guNa, vibhUthi etc, he cannot comprehend his own ignorance. This is the conclusion of the one who attained unblemished knowledge/devotion from bhagavAn himself.
  • aruLAyE – As I have the prerequisite (not having anything in me), what stops you from bestowing your mercy! As said in sthOthra rathnam 24 “anuththamam pAthram idham dhayAyA:” (You now have the best recipient for your mercy).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 94 – uyththuNarvennum

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

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avathArikai

AzhwAr reminisces in this pAsuram about all the benefits that he obtained starting from the first pAsuram vaiyam thagaLiyA. In the previous pAsuram he had asked his heart to retain emperumAn. In this pAsuram he mercifully says that as soon as he told his heart to think [about emperumAn], emperumAn, with affection, entered his heart and how he became very affectionate towards him.

Let us go through the pAsuram and its meanings:

uyththuNarvennum oLi koL viLakkERRi
vaiththavanai nAdi valaippaduththEn meththenavE
ninRAn irundhAn kidandhAn en nenjaththup
ponRamai mAyan pugundhu

Word by Word Meanings

uNarvu ennum – knowledge which is readily available
oLi koL viLakku – radiant lamp
ERRi – lighting it
avanai uyththu vaiththu – searching for emperumAn
nAdi – analysing and meditating
valaippaduththEn – I made him my own
mAyan – that emperumAn
ponRAmai – without any break
en nenjaththu – inside my heart
pugundhu – entered
meththena – slowly
ninRAn – (initially) stood
irundhAn – (later) sat
kidandhAn – (after that) reclined and graced me

vyAkyanam

uyththu – bringing in

uNarvennum oLi viLakku ERRi – instead of the regular lamps which have faults such as oil, wick etc, lighting the lamp of knowledge.

vaiththu avainai nAdi valaippaduththEn – bringing him inside, analysing his characteristics, meditating on those qualities, I enticed him inside the net of being a favourable entity to him. Can being favourable to him be termed as a net? Has it not been said “bhakthikrItha:” (he is bought for the price of bhakthi)! The activity carried out by chEthana is the net which ensnares him.

meththenavE ninRAn irundhAn kidandhAn en nenjaththuemperumAn too was willing to be ensnared by the net. He entered my heart, slowly stabilised himself by standing on a leg, and then carried out further activities of standing firmly, sitting and reclining in my heart.

ponRAmal – this could mean any of (1) such that I was not destroyed (2) standing, sitting and reclining in my heart without any gap (3) continuously.

mAyan pugundhuemperumAn who is an amazing entity.

The sequence in which the pAsuram should be considered is: pugundhu uyththu vaiththu uNarvennum oLi koL viLakkERRi avanai nAdi valaippaduththEn; mAyan pugundhu ponRAmal meththenavE ninRAn irundhAn kidhandhAnen nenjaththu.

We will move on to the 95th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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