Daily Archives: June 15, 2018

thiruvAimozhi – 6.10.2 – kURAy nIRAy

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

Full series >> Sixth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “If there are any hurdles, you should yourself eliminate them and accept me at your divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

kURAy nIRAy nilanAgik kodu val asurar kulam ellAm
sIRA eriyum thirunEmi valavA! dheyvak kOmAnE!
sERAr sunaith thAmarai sendhI malarum thiruvEngadaththAnE!
ARA anbil adiyEn un adi sEr vaNNam aruLAyE

Listen

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

kodu – being cruel
val – very strong
asurar – demons
kulam – group
ellAm – all
kURu Ay – to be cut into many pieces
nIRu Ay – to turn into dust
nilan Agi – while being flattened

(even after that)
sIRA – showing anger
eriyum – shining
thiru – having the wealth of valour
nEmi – thiruvAzhi, divine chakra (divine disc)
valavA – being the omnipotent who can control

(in the context of eliminating the enemies of devotees, in this manner)
dheyvam – for nithyasUris
kOmAnE – being the lord
sERu – by mud (for the lotus to stay in)
Ar – filled
sunai – pond
thAmarai – reddish lotus
sem – reddish
thI – acquiring the complexion of fire
malarum – blossoming
thiruvEngdaththAnE – Oh one who is residing in thirumalA!
ARA – ever endless
anbu – love
il – having
adiyEn – I, who am a servitor

(matching my nature)
un – your
adi – divine feet
sEr vaNNam – to reach
aruLAy – kindly bless

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

Oh omnipotent emperumAn who can control the shining chakra which cuts the cruel, very strong demons into pieces, to turn them into dust, and which shows its anger even after flattening them and which is having the wealth of valour! Oh lord of nithyasUris! Oh one who is residing in thirumalA which is having muddy ponds with reddish lotus flowers which have the complexion of reddish fire and which are blossoming! Kindly bless me who is a servitor, having ever endless love for you, to reach your divine feet.

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

  • kURAy … – What is the match between your hand being inseparable from the chakra and I still having my hurdles? emperumAn‘s divine weapons which are indestructible, would destroy all his (AthmA‘s) hurdles and uplift him; they can also eliminate the hurdles which are caused by emperumAn himself. vishNu dharmam 70 “rakshanthi sakalApathbya:” (protecting from all dangers); he [emperumAn] himself is included in this word “sakala” (all).  Now, sins are the result of his anger over the AthmA due to the defects in the AthmA; these weapons are capable of eliminating even such hurdles. The reason for this is because they (weapons) keep thinking about emperumAn’s initial mercy towards the AthmA. These weapons were previously told by emperumAn himself “Even if I see some faults in these AthmAs and manifest my anger towards them, you don’t abandon him; you see my initial, natural mercy towards him and protect him due to that”. The chakra is explained as in thiruviruththam 33 “aruLAr thiruchchakkaram” (the divine disc which is filled with mercy). They (weapons) would have seen his initial mercy and hence even if he changes his position towards the AthmAs, the weapons would not change [and continue to protect them]. This is why, those who were bestowed with his mercy, would consider the sharpness of his divine chakra as their refuge.
  • kUrAy nIrAy nilanAgi – His divine arrows which act as said in SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham prabagnam Sasthra pIditham” (They saw the army of rAkshasas who were cut, blown away, burnt and destroyed by the arrows of SrI rAma), have guNa (guNa means the String as well as mercy). Unlike those arrows, his chakra is most cruel. [While the arrows will cut the entity into portions directly] the chakra will cut it into two pieces and then will turn the entity into dust and finally will make it disappear as well.
  • Agi – Implies both making and to become.
  • kodu val asurar – This is the reason for his anger. Those demons who act in a cruel manner and who are very strong which makes it impossible for anyone to defeat them.
  • kulam ellAm – Just one person’s mistake makes the whole clan to be destroyed and hence emperumAn destroyed the whole town along with the residents. Whether it is the favourable ones or the unfavourable ones, no one escapes his curly chakra. As said in thiruviruththam 70 “vaLaivAyth thiruchchakkaraththengaL vAnavanAr” (our lord in paramapadham who has the curvy and rounded chakra) – only after being caught in his chakra, AzhwAr was uplifted.

What was the reason for his act to cut the demons and finish them?

  • sIRA eriyum thirunEmi valavA – Even after completing the tasks, his chakra will shine continously like a snake which has not found its prey.
  • thirunEmi valavA – While you are carrying the divine chakra on your right hand, I am [still] carrying agony [how do these two match?]!
  • dheyvak kOmAnE – Such emperumAn who takes up so much care/suffering to protect his devotees, is not without any support. He is as said in thiruvAimozhi 1.1.1ayarvaRum amarargaL adhipathi” – lord of indefatigable nithyasUris. There (paramapadham), only those who enjoy his beautiful combination of hand and chakra are available; but it is here (samsAram) that he has people to be cut into two pieces. Only his divine chakra rules both the realms. As said in thiruviruththam 33 “agal visumbum nilanum iruLAr vinai kedach chengOl nadAvudhir” (You are having your sceptre which eliminates the darkness and rules over the spiritual sky and the material world); the chakra rules over everyone there (paramapadham) with its beauty; it rules over everyone here (samsAram) with its sharpness. Sharpness is subdued there; beauty is subdued here. For those who are there, just its presence on his hand will uplift them; but for those who are here, only after eliminating the enemies, they will be uplifted. Those who are there always depend upon his hand (him), but here people don’t have such faith.
  • sErAr sunai … – In the muddy ponds, lotus flowers blossom like reddish fire. AzhwAr is desiring to enjoy water-lamp instead of oil-lamp. The reddish lotus flowers appear to be fire on top of water!
  • ARA anbil adiyEn – This [love] is AzhwAr’s identity. Only when the water dries out in the pond [which never happens], will AzhwAr’s love dry out. This love originated from emperumAn‘s blessing of unblemished knowledge and devotion. The love which does not wait for any rules.
  • un adi sEr vaNNam aruLAyE – You should bestow your mercy upon me to have me engaged in service at your divine feet. See that the purpose of your standing in thirumalA is fulfilled! See that my love is properly fed!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – thaniyan

Published by:

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

nAnmugan thiruvandhAdhi

emperumAnAr-thirumazhisai AzhwAremperumAnAr with thirumazhisai AzhvAr

The thaniyan for this dhivya prabandham (divine composition) was composed by SrIrAmappiLLai (twin brother of parASara bhattar and son of kUraththAzhwAn). In this thaniyan he says “Oh heart! Meditate on the divine feet of thirumazhisai AzhwAr who had established the supremacy of SrIman nArAyaNa and who had given this divine composition [called as nAnmugan thiruvandhAdhi] and praise his divine feet”

Let us go through the thaniyan and its meanings:

nArayaNan padaiththAn nAnmuganai nAnmuganukku
ErAr Sivan piRandhAn ennum sol sIrAr
mozhi seppi vAzhalAm nenjamE moy pU
mazhisaip parAn adiyE vAzhththu

Word by Word Meanings

nArAyaNan – SrIman nArAyaNa
padaiththAn – created
nAnmuganai – the four-headed brahmA
nAnmuganukku – for that nAnmugan (brahmA)
Er Ar Sivan piRandhAn – Siva, who became complete by following prescribed means, was born
ennum sol – the pAsuram (hymn) which says this
sIr Ar – one which has greatness
mozhi seppi – reciting this prabandham (divine hymn)
vAzhalAm – we can attain redemption
nenjamE – Oh my heart!
moy pU mazhisai paran adiyE – the divine feet of thirumazhisaip pirAn, filled with flowers
vAzhththu – praise

vyAkyAnam

nArAyaNan padaiththAn nAnmuganai ….. ennum sol – references from authentic texts have been quoted to prove that SrIman nArAyaNa is the supreme lord:

  1. mahOpanishath “EkO havai nArAyaNa AsIth I na brahmA nESAna: II” (only nArAyaNa was there (at the beginning); not brahmA, not Siva)
  2. nArAyaNa sUktham “nArAyaNa parO jyOthi:” (nArAyaNa is the supreme radiance)
  3. nArAyaNa upanishath “nArAyaNE praLIyanthE” (everything attains nArAyaNa in the end)
  4. mahAbhAratha “Ekasthishtathi viSvAthmA sa cha nArAyaNa: prabhu:” (only paramAthmA (supreme being) who is viSvAthmA (soul for all the creations) remains (at the end, during deluge) and he is the supreme being nArAyaNa)
  5. vishNu purANam “srushti sthithyantha karaNIm brahmA vishNu SivAthmikAm I sa samgyAmyAdhi bhagavAnEka Eva janArdhana: II” (that bhagavAn janArdhana himself takes the names of brahmA vishNu and Siva to carry out the tasks of creation, protection and destruction)
  6. upabrahmaNams such as mahAbhAratham and vishNu purANam “Eka Eva jagathswAmI SakthimAnachyuthaprabhu: ” (achyuthan, who is omnipotent, indestructible and who controls everything, is the lord of the world )
  7. mahOpanishath “yannAbhi padhmAdha bhavan mahAthmA prajApathir viSvasrut viSvarUpa: I thamEva vidhithvAthimruthyumEthi nAnya: panthA vidhyathE’yanAya II” (one who knows him, from whose divine navel the mahAthmA (great soul) prajApathi ,who is the creator of universe, was created, crosses samsAram (materialistic realm); there is no other path to attain mOksham (SrIvaikuNtam ))
  8. nArAyaNOpanishath “nArAyaNadh brahmA jAyathE nArAyaNAdh rudhrO jAyathE” (brahmA was born from nArAyaNa; rudhra was born from nArAyaNa)
  9. sAmavEdham “virUpAkshAya brahmaNa: puthrAya jyEshtAya SrEshtAya” (virUpAksha, who is the son of brahmA and who is great)
  10. mahAbhAratha “yath thath padhmamabhUth pUrvam thathra brahmA vyajAyatha I brahmaNaSchApi sambhUtha: Siva ithyavadhAryathAm II” (brahmA was born out of the lotus (which came from bhagavAn’s navel); it should be known that Siva was born out of brahmA only)

From these aforementioned references it is clear that brahmA and rudhra were created by supreme being nArAyaNa only. Even though it is said that rudhra was created by brahmA, since bhagavAn created brahmA and as the indwelling soul of brahmA, he created rudhra, there is nothing wrong in saying that rudhra came from nArAyaNa. It is also known that during one kalpa (denotes a passage of time equivalent to one day for brahmA) rudhra was born out of brahmA and during the other kalpA, he was born out of nArAyaNa. To make sure that everyone knows these meanings of vEdhas (sacred texts) thirumazhisai AzhwAr mercifully mentioned in the first verse of this divine hymn “nAnmuganai nArAyaNan padaiththAn” (brahmA was created by nArAyaNa) and in the last verse “ISaRkum nAnmugaRkum dheyvam naRkirisai nArANan nee” (you are the beneficial deity for Siva and nAnmugan). This is the meaning for the two lines “nAnmugan ……. ennum sol” The word ennum refers to all the quotations taken above from vEdhams and smruthis.

sol sIr Ar mozhi – one meaning is that the words are aligned to the metrics used in the poems (poetic grammar). Another meaning is that these are words with auspicious qualities, as mentioned by nammAzhwAr in periya thiruvandhAdhi 86 “sIr kalandha sol

mozhi seppi – reciting such nAnmugan thiruvandhAdhi

vAzalAm – one can redeem oneself. One can attain higher levels of existence.

nenjamE – Oh heart! You have to help me

How to ‘help’ in this?

moy pU mazhisaip paran adiyE vAzhththu – keep worshipping the divine feet of thirumazhisai AzhwAr who composed this divine hymn. Just as thiruvarangaththu amudhanAr (a disciple of bhagavadh SrI rAmAnuja) had mercifully mentioned in his irAmAnusa nURRandhAdhi 12idam koNda kIrththi mazhisaikkiRaivan iNaiyadippOdhu ” (on the two divine lotus like feet of the lord of thirumazhisai, which is a very famous place), you should also be devout towards the two divine feet which are sweet. The words moy pU could be taken as adjectives for the divine feet of thirumazhisai AzhwAr as well as to the place thirumazhisai. When they are used as adjectives for the divine feet, these two words moy pU would mean dense (tightly packed) flower and beautiful flower. The word moy would refer to both denseness and beauty.  Thus the words would mean divine feet which are like beautiful and dense flower. If they are taken as adjectives for thirumazhisai, they would mean thirumazhisai which is beautiful or thirumazhisai which has beautiful and densely packed flowers.

adiyE vAzhthtu – praise the divine feet of thirumazhisai AzhwAr who has such greatness. While he has praised emperumAn (SrIman nArAyaNa) in his thiruchchandha viruththam 61 “vAzhi kEsanE”  (long live, kESava!) and thiruchchandha viruththam 68 “mAlai vAzhththi vAzhminO” (live by praising thirumAl), you keep praising the divine feet of thirumazhisai AzhwAr without any break.

paran adiyE vAzhththu – while thirumazhisai AzhwAr had accepted emperumAn as supreme being in his verses “ISaRkum nAnmugaRkum dheyvam” (SrIman nArAyaNa is the worshippable deity for Siva and brahmA) and “guNapparanE” (Oh one with supreme qualities!), you accept thirumazhisai AzhwAr as supreme and praise him.

We shall next take up the avathArikai (introduction) for this divine hymn.

adiyEn krishNa rAmAnuja dhAsan

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