Daily Archives: June 22, 2018

thiruvAimozhi – 6.10.8 – nOlAdhARREn

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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 eighth pAsuram, emperumAn asks “When you have not put in any effort and say ‘I cannot bear’, would you get the result?” and AzhwAr responds “Didn’t brahmA et al who are with limited ability, get their desires fulfilled by citing their Akinchanyam (lack of anything in them)? So, kindly come and eliminate my sorrow”.

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

nOlAdhARREn una pAdham kANavenRu nuNNuNarvin
neelAr kaNdaththammAnum niRai nAnmuganum indhiranum
sElEy kaNNAr palar sUzha virumbum thiruvEngadaththAnE!
mAlAy mayakki adiyEnpAl vandhAy pOlE vArAyE

Listen

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

una – your
pAdham – divine feet
kANa – to see
nOlAdhu – without pursuing any means
ARREn – I am not able to bear
enRu – saying this
nuN uNarvil – since he is omniscient, being able to see subtle things

(by the poison)
neela – black colour
Ar – fully
kaNdam – having throat
ammAnum – rudhra, who became important one in the universe due to that
niRai – being the father of such rudhra, and having complete knowledge to create etc
nAnmuganum – four-headed brahmA
indhiranum – indhra who has the wealth of three worlds (bhU:, bhuva: and svarga worlds)
sEl Ey – like a fish
kaNNAr – having eyes
palar -women folk such as umA (pArvathi), sarasvathI, Sachi (indhra’s wife) et al
sUzha – being in their proximity
virumbum – surrender with desire
thiruvEngadaththAnE – Oh one who is residing in thirumalA!
mAl Ay – having dark complexion

(being krishNa)
mayakki – mesmerising everyone with the qualities and activities
vandhAy pOlE – like you came
adiyEnpAl – towards me who is exclusively devoted to you and cannot sustain without you
vArAy – you should come!

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

rudhra who is omniscient, being able to see subtle things and hence became the important one in the universe and is having throat that is fully having black colour, four-headed brahmA who is the father of such rudhra, and having complete knowledge to create etc and indhra who has the wealth of three worlds say [to emperumAn] “Even without pursuing any means to see your divine feet, I am unable to bear”;  Oh one who is residing in thirumalA and who is offered such prayers and surrendered with desire by such dhEvas along with their women folk such as umA (pArvathi), sarasvathI, Sachi et al who have fish like eyes, in their proximity! Just as you came [as krishNa] with dark complexion, mesmerising everyone with the qualities and activities, you should come towards me who is exclusively devoted to you and cannot sustain without you!

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

  • nOlAdhu … – They (dhEvas) all individually say “I have not pursued any means to see your divine feet, yet I cannot bear without you”. When they [Siva and others] lose in a battle like the one [of krishNa] with bANa, without any other refuge, they say like this. [Why do they behave in this contradictory manner?] When rajas (passion) and thamas (ignorance) are on the rise, they would consider as in SrI bhagavath gIthA 16.14ISvarOham” (I am the lord); when they are defeated, they would praise him as in SrIvishNu purANam 5.33.41 “krishNa krishNa mahAbAhO jAnEthvAm purushOththamam” (krishNa! krishNa! Oh mighty armed! I know you as the best among the men); SrIvishNu purANam 1.9.65 “SaraNam thvAm anuprApthAs samasthA dhEvathA gaNAm” (Oh lord! all the dhEvas who were defeated by the army of asuras are surrendering unto you with folded hands). rudhra who considers himself as the primary entity in the universe due to his power of holding the poison in his throat, the four-headed brahmA who is the father of rudhra and who has even greater knowledge and powers than rudhra, indhra who is the controller of the three worlds; [AzhwAr is following the pattern of vEdhAntham] nArAyaNa sUktham “sa brahmA sa Sivas sEndhra:” (he is brahmA, he is Siva, he is indhra). When asked though they are like this, we considered their words in ahirbudhnya samhithA as authentic instructions, it is because they spoke those words when their sathva guNam (goodness) was on the rise. Just because their words are accepted, it does not mean that they are to be pursued; bhattar used to explain mercifully “It is said by periyAzhwAr ‘kAkkai vAyilum katturai koLvAr‘ (one would even hear from a crow)”.
    • An AzhwAr [thirumazhisai AzhwAr] said in nAnmugan thiruvandhAdhi 84 “pidhrumanam ilEn” – I do not have a confused mind; “pinjagan thannOdu edhirvan” – I am comparable to rudhra in his knowledge; “avan enakku nErAn” – yet he is not a match for me [in my exclusive servitude to emperumAn]; why is that? “adhirum …” – for me who has placed my heart only in matters related to bhagavAn, would rudhra who has his interest in various matters, be comparable?
    • [Next, brahmA’s Akinchanyam is highlighted] nAnmugan thiruvandhAdhi 9 “kuRai koNdu” – having lack of anything in him, as the tool; “nAnmugan kuNdigai nIr peydhu” – without brahmA’s intention, emperumAn‘s divine feet reached there; he did not have any tool to worship them. [Hence] dharma dhEvathA became the water in his pot; with that, “maRai koNda mandhiraththAl vAzhththi” – praised emperumAn with the portions of vEdhAntham [such as purusha sUktham] which sing the glories of bhagavAn; “kaRai koNda kaNdaththAn senni mEl ERak kazhuvinAn” – brahmA let that water flow on to the head of Siva, just like a father would sprinkle SrIpAdha thIrtham (sacred water) on his disobedient children [to purify them].
  • nun uNarvil – When sathvam is on the rise, they would only praise emperumAn. It is said in SrI bhagavath gIthA 14.17sathvAth sanjAyathE gyAnam” (sathva guNam leads to knowledge).
  • neelAr kaNdaththu ammAnum – rudhra who considers himself the lord due to holding the poison in his throat.
  • niRai nAnmuganum – brahmA who is the father of such rudhra and who is complete in knowledge.
  • indhiranum – Though he is not involved in creation or annihilation similar to brahmA and rudhra, he is still counted along with them as said in nArAyaNa sUktham “sa brahmA sa Sivas sEndhra:” (he is brahmA, he is Siva, he is indhra).
  • sEl Ey kaNNar … – When some one has some greatness, he would not remain humble in front of women; [but] when in danger they would come along with their women folk and surrender unto him. They will take shelter of emperumAn along with their wives as seen in hari vamSam 279.15 “umA sArdham ISAna:” (rudhra along with his wife umA, with joined palms, desired to speak the glories of vishNu), SrIvishNu purANam 5.7.57 “barthru bikshA pradhIyathAm” (wife of kAliya, the snake, prayed to krishNa “spare my husband from your wrath”), samkshEpa rAmAyaNam 79 “samudhras sarithAm pathi:” (samudhrarAja, the lord of rivers appeared) and SrI rAmAyaNam kishkindhA kANdam 33.40 “kim kOpa mUlam” (thArA asked lakshmaNa “what is the cause of your anger?”).
  • thiruvEngadaththAnE – His presence in thirumalA which is easily accessible for such persons [who are looking for a refuge].
  • mAlAy mayakki – mAl as per thamizh dictionary means “mayangalum kUdalum kalaviyum” (bewilderment, moment before uniting, the union); explained as AzhwAr saying “you should arrive to bewilder me”; or as saying “you should arrive in a mesmerising form to make me mad”; but these are not the correct meanings here. mAl indicates black, by which AzhwAr thinks about krishNa. Just as you appeared as krishNa and made those who were with you to become mad for you, you should come for me too once; as said in nAchchiyAr thirumozhi 14.3 “mAlAy piRandha nambiyai, mAlE seyyum maNALanai” (the complete one who was born as krishNa, who caused madness in others).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 6 – aRiyAr samaNar

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avathArikai

After AzhwAr mentioned “nIyE aRi” in the previous pAsuram, emperumAn asked him “In this expansive world is there no one who knows about this?”. AzhwAr responds saying “in this world which is full of ignorant jainas, the confused baudhdhas and the lowly Saivas, all of whom either do not accept vEdhas or give wrong interpretation to vEdhas, who would know you truly?”. If one were to ask “There could be people similar to the mudhal AzhwArs (the first three AzhwArs) who are totally devoted to emperumAn; why then is AzhwAr saying that there is none?”, the answer would be that AzhwAr, while knowing that there would be a few such people, is disgusted that the world is full of these ignorant, confused and lowly people only. Thus there is no incongruity in saying that there is none.

Let us go through the pAsuram and its meanings:

aRiyAr samaNar ayarththAr bavuththar
siRiyAr sivappattAr seppil veRiyAya
mAyavanai mAlavanai mAdhavanai EththAdhAr
InavarE AdhalAl inRu

Word for Word Meanings

samaNar – jainas [Jains]
aRiyAr – do not know the truth [that emperumAn is supreme lord]
bavuththar – baudhdhas [Budhdhists]
ayarththAr – are confused
sivappattAr – Saivas [devotees of Siva]
siRiyAr – are very lowly
seppil – if (their characteristics are to be) spoken of
veRi Aya – one who is the epitome of fragrance
mAyavanai – one who has amazing characteristics and activities
mAlavanai – one who is very affectionate (towards his followers)
mAdhavanai – one who is the consort of SrI mahAlakshmi
EththAdhAr – (these people, mentioned above) will not worship
AdhalAl – thus
inRu – for the present
InavarE – they are lowly

vyAkyAnam

aRiyAr samaNar – jainas are those who say of entities “syAdhasthi, syAdhnAsthi, syAdhasthi cha nAsthi cha, syAdhasthIthi vakthavyam, syAdhnAsthIthi vakthavyam, syAdhasthi cha nAsthi chEthi vakthavyam, sarvadhA vakthavyam cha ” – 1. It (entity) may exist. 2. It may not exist. 3. It may or may not exist. 4. It may be said that it may be present. 5. It may be said that it may not be present. 6. It may be said that it may or may not be present. 7. It can be said in any way. Thus the jainas who talk with seven possibilities about an entity do not truly know an entity. Aren’t the jainas the type of people who would say that a pot exists looking at it and would say that it does not exist [once it is removed from its place] and would say that anything can be said about anything.

aRiyAr samaNar – is it required to say that jainas do not know anything when they talk in contradictory terms similar to a son saying that his mother is sterile [childless]? It is pertinent here to recall SrI parASara bhattar’s SrI rangarAja sthavam SlOkam “angIkruthya thu sapthabangi kusruthim syAdhasthi nAsathyAthmikAm viSvam thadh vibhavam jagajjinamathE naikAnthamAchakshathE I binnAbinnam idham thathA jagadhushE vandhyA mamAmbhEdhivathnUththabrahmavidhE raha: paramidham rangEndhra! thE chakshathAm ” (Oh SrI ranganAtha! In the philosophy of jainas, who follow the wrong path which says that an entity may exist or may not exist, they say that all the worlds which are your wealth are of many types. Let those jainas instruct this most secretive message to the bhEdhAbhEdhi vAdhis (those who say that entities are different as well as not different) who are the modern brahmagyAnis (know very well about emperumAn (this is a backhanded compliment)) who say that this world is same and different, similar to saying that my mother is sterile).

ayarththAr bavuththar – baudhdhas are also without knowledge. This is because they do not accept AthmA who is the knower. They consider knowledge also as transient. Is there any possibility for such people to know about Isvaran (emperumAn)?

sivappattAr siRiyAr – those who are engaged with Siva are lowly in their knowledge. These people (followers of Siva) accepted pramANam (authentic texts such as vEdhas) in a peculiar way. Unlike the jainas and baudhdhas, they accepted the vEdhas. But since they also accepted Agamas, which are confusing texts, as authentic, they do not know the supreme entity who is manifested by the authentic texts. While all the vEdhas affirm that supreme being is the determining cause as well as the materialistic cause for creation, the Saivas say that he is only the determining cause. Even while establishing as to who is the supreme being, they considered a human instead of nArAyaNa. While the King of Kings is available, they went for a mendicant; while the one with lotus eyes is available, they went in for one with disfigured eyes. Hence these people are with lowly knowledge only.

seppil – if one were to talk about them…. Even talking about them who are lowly is disgusting. For the devotees of emperumAn, talking about these people who will make even the purely good people to become angry with their words and deeds, is a difficult task. However, if one were to talk about them in order to let the others know the truth……

veRi Aya – “sarvagandha:” (one who has all the fragrance) – emperumAn is the epitome of fragrance as praised by vEdhas. This implies his unparalleled enjoyability (having the best quality among those qualities which are fit to be enjoyed).

Even flowers have sweet fragrance. What is the eminence in emperumAn having this quality?

mAyavanai – one who has amazing activities. One who has basic nature, qualities and wealth which create a feeling of wondrousness. Since he controls prakruthi  which is called as mAya due to its wondrous qualities, emperumAn is called as mAyavan. It is pertinent to recall the vEdha saying “mAyAm thu prakruthim vidhyAnmAyinam thu mahESvaram” (know that prakruthi is mAyA and emperumAn is mAyi).

Even though he is one with amazing activities, is he without empathy?

mAlavanai – one who is the epitome of affection towards his followers.

mAdhavanai – on top of all these, one who is the consort of SrI mahAlakshmi. She is the university where he learnt how to be affectionate towards followers.

EththAdhAr – these people (earlier mentioned jainas, baudhdhas, Saivas) do not worship.

AdhalAl InavarE inRu – Since they did not worship [the supreme being] they remain as lowly people.

(veRiyAya ….. EththAdhAr InavarE) – are those, who do not worship the unique enjoyable entity, great?

(mAyavanai EththAdhAr InavarE) – Are those, who do not praise the amazing entity, great in knowledge?

(mAlavanai EththAdhAr InavarE) – Do those, who do not praise the epitome of affection, have a good heart?

(mAdhavanai EththAdhAr InavarE) – Is it required to call those who do not praise even after seeing  the wealth of SrI mahAlakshmi, who is the epitome of mercy, as lowly?

inRu InavarE – Since they are qualified to become elevated as devotees of supreme being at some point of time in the future, AzhwAr says that they are lowly, as of now.

We will move on to the 7th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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