Daily Archives: June 10, 2018

thiruvAimozhi – 6.9.10 – kuRugA nILA

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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 tenth pAsuram, emperumAn says to AzhwAr “If you think worldly pleasures are alpam (insignificant) and asthiram (temporary), why don’t you pursue kaivalyam (being freed from material realm to eternally enjoy the self)”, AzhwAr says “since that will not lead to kainkaryam at your divine feet, I don’t need it”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Is the distinguished benefit of enjoying the self a match to a momentary servitude towards you who are greatly distinguished?”.

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. AzhwAr says “I am not discarding something just because they are bad and pursuing something just because they are good; I am pursuing you because its you and I am discarding everything else, because they are not you”. He says “I got to see good qualities, beauty etc in the apt entity (i.e. emperumAn)”.

pAsuram

kuRugA nILA iRudhi kUdA enai Uzhi
siRugA perugA aLavilinbam sErndhAlum
maRugAl inRi mAyOn! unakkE ALAgum
siRu kAlaththai uRumO? andhO! theriyilE

Listen

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

kuRugA nILA – without expansion or contraction in true nature
iRudhi kUdA – without an end

(due to being eternal)
enai Uzhi – at all times
siRugA perugA – without decay and growth
aLavil – without any limit
inbam – bliss of self
sErndhAlum – even if attained
mAyOn – Oh the amazing one whose momentary experience is greatly distinguished!
theriyil – if analysed
maRugAl – repeat
inRi – not having
unakkE – for you only
AL Agum – being a servitor and enjoying that servitude
siRu kAlaththai – that small fraction of time
andhO – alas!
uRumO – is it a match?

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

Oh the amazing one whose momentary experience is greatly distinguished! Even if the bliss of self which has no expansion or contraction, which is endless, which is without decay or growth at all times, is attained; alas! If analysed, it is not a match for being a servitor to you only and enjoying that servitude even if attained for a small fraction of time without a repeat experience,.

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

  • kuRugA nILA – Not contracting and expanding.
  • iRudhi kUdA – Not having complete destruction.
  • enai Uzhi – Not having the contraction and expansion which are caused as an effect of time.
  • aLavil inbam sErndhAlum – In this manner, even if this endless bliss of self enjoyment is attained.
  • maRugAl inRi – bhagavath anubhavam (experiencing bhagavAn) is unique everytime.
  • mAyOn – Here emperumAn‘s being with auspicious qualities which make him undiscardable even if he is enjoyed only once.
  • unakkE AL Agum siRu kAlaththai uRumO – Considering “servitude at your divine feet is the goal” is irrevocable. Even if it is experienced for a fraction of a moment, would it be comparable to endless bliss of self enjoyment? [No, servitude to emperumAn‘s divine feet even for a fraction of a moment is much greater].

Seeing this [AzhwAr says],

  • andhO – [Alas!] Why am I in a situation of comparing a mountain with a small pebble!
  • theriyilE – When we speak without thinking, we cannot do anything; but if we speak after analysis, this can be the only situation. Why is this even needed to be instructed! [It is very obvious].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 97 – alar eduththa undhiyAn

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

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avathArikai

Unless emperumAn, who is the consort of periya pirAtti and head of the indefatigable nithyasUris, with his mercy grants it, even for entities such as brahmA et al, it is impossible to attain him with their own efforts. AzhwAr says that emperumAn, who is worshipped by nithyasUris, is beyond the reach of brahmA et al.-

Let us go through the pAsuram and its meanings:

alareduththa undhiyAn AngezhilAya
malareduththa mAmEni mAyan alareduththa
vaNNaththAn mAmalrAn vArsadaiyAn enRivargatku
eNNaththAnAmO imai

Word by Word Meanings

alar eduththa undhiyAn – one who has a divine navel which has a highly rising lotus flower
ezhilAya malar eduththa – like a beautiful kAyAmpU (a dark blue coloured) flower
mAmEni – having a dark divine form
mAyan – emperumAn who has amazing activities
alar eduththa vaNNaththAn – indhra (head of celestial entities), who has the complexion of kAnchi flower
mA malarAn – brahmA, who was born on a lotus
vAr sadaiyAn – Siva, who has lowly matter hair
enRu ivargatku – for all these celestial entities
imai – even a little bit
eNNaththAn AmO – can he be thought of?

vyAkyanam

alar eduththa undhiyAn – one who has a divine navel which displays a flower. One who has the lotus flower which is the cause for the worlds, on his navel. Isn’t that lotus the reason for the creation of worlds?

Angu – with him

ezhilAya malar eduththa mAmEni mAyan – he is one with amazing activities, whose divine form displays a beautiful flower. He is one with amazing activities, who has a dark complexion like that of kAyAmpU (a type of flower). He has a divine form which has the complexion and softness of a flower.

With that amazing entity…..

alar eduththa vaNNaththAn – indhra who has the complexion of a beautiful flower [kAnchi]

mAmalarAn – nAnmugan (brahmA) who was born in the divine lotus

vAr sadaiyAn – Siva who has a form with lowly matted hair, as if he wants to accomplish something

enRu ivargatku eNNaththAn AmO – is it possible for these entities to even think of emperumAn? AzhwAr says that these people [indhra, brahmA, Siva et al] cannot even think of the characteristics of emperumAn which have been mentioned earlier.

imai – would mean enquire or a little bit.

We will take up the 98th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org