Monthly Archives: June 2018

mUnRAm thiruvandhAdhi – 95 – pugundhu ilangum

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avathArikai

Thinking of the simplicity that emperumAn displayed towards him, AzhwAr mercifully mentions in this pAsuram as to how emperumAn displayed that quality towards prahlAdha. He tells his heart to praise and worship at the divine feet of such emperumAn who carries out favours like this.

Let us go through the pAsuram and its meanings:

pugundhu ilangum andhip pozhudhaththu ariyAy
igazhndha iraNiayadhAgam sugirndhengum
sindhappiLandha thirumAL thiruvadiyE
vandhiththu en nenjamE vAzhththu

Word by Word Meanings

andhi pugundhu – with dusk setting
ilangum pozhudhaththu – at the time when it manifests
ari Ay – incarnating in the form of narasimha (lion head and human body)
igazhndha iraNiyadhu Agam – the body of demon iraNiyan (hiraNya kashyap) who was constantly abusing emperumAn
sugirndhu –cutting it into many pieces
engum sindha – dropping it all over the place
piLandha – one who tore
thirumAl – emperumAn’s
thiruvadiyE – only divine feet
en nenjamE – Oh my heart!
vandhiththu vAyAra vAzhththu – bow the head and praise him fully.

vyAkyanam

pugundhu ilangum andhip pozhudhaththuAzhwAr mentions about the setting in of dusk. Since sun sets at that time, it will be reddish in colour.

andhip pozhudhaththu – during evening time, the strength of demons will increase many fold. iraNiyan had taken a boon that he should not be killed during day time or night time. He did not take a boon for not being killed at dusk. Hence emperumAn chose that time to kill him.

ariyAy – iraNiyan had taken a boon that he should not be killed by dhEvas (celestial entities) or manushyas (humans) . Hence emperumAn took the form of narasimha, a form that iraNiyan did not think had the capability to kill him and hence did not ask a boon for. If we rearrange the words of the verse to get andhippozhudhaththu pugundhu ilangum ariyAy the meaning would change to – entering during dusk in the form of a radiant narasimha.

igazhndha iraNiyadhu Agam – the body of iraNiyan, who constantly was abusing emperumAn as well as prahlAdha,  which had grown out of the strength from boons granted by celestial entities.

sugirndhu engum sindhap piLandha – apart from killing iraNiyan who is the enemy of follower prahlAdha, AzhwAr also mentions the fury that emperumAn had when he killed iraNiyan.

sugirndhu – cutting into many pieces

engum sindhap piLandhaemperumAn tore iraNiyan’s body and strew them all over the place.

thirumAlemperumAn is together with pirAtti who is the reason for his carrying out beneficial activities for his followers. The reason for his having partiality towards his followers is pirAtti. AzhwAr says this so that we praise her along with praising emperumAn.

thiruvadiyE – the divine feet of emperumAn who is the consort of pirAtti.

vandhiththu – bowing down to him

en nenjamE – Oh my heart which feels happy when thinking of him!

vAzhththu – praise him. Bowing down to and praising are to be carried out to him who is together with thirumagaL (pirAtti). AzhwAr says that the enemies of emperumAn’s followers who desire the union of the divine couple, will suffer the fate of irAniyan.

We will take up the 96th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 6.9.8 – aRivilEnukku aruLAy

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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 eighth pAsuram, as AzhwAr‘s desire is not fulfilled immediately, he says “Are you trying to do something to keep me, who cannot survive without you, away? Instead of doing that, you should protect you by your mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Are you planning to push me into worldly matters and trouble me more instead of letting me enjoy your lustrous form?”.

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

aRivilEnukkaruLAy aRivAr uyirAnAy!
veRi koL sOdhi mUrththi! adiyEnedumAlE!
kiRi seydhennaip puRaththittu innam keduppAyO?
piRidhonRaRiyA adiyEn Avi thigaikkavE

Listen

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

aRivAr – for the distinguished wise persons
uyir – dhAraka (sustainer)
AnAy – you are;

(to sustain them)
veRikoL – totally fragrant
sOdhi – radiant
mUrththi – having divine form
adiyEn – you who made me totally exist for you to desire for you
nedumAlE – Oh one who is having great attachment!
aRivilEnukku – for me who does not know the means (to enjoy such beautiful form)
aruLAy – you should let me enjoy it by your mercy;

(instead of that)
piRidhu – other than you
onRu – any other goal
aRiyA – without knowing
adiyEn – me (who is having the nature to be at your disposal)
Avi – heart
thigaikka – to become worried
kiRi – by some means
seydhu – having planted the taste

(not providing the matching experience)
ennai – me (who knows the greatness of your beautiful form)
puRaththu – worldly matters
ittu – engage

(further to the loss since time immemorial)
innam – even today (when I have the desire for you)
keduppAyO – are you planning to torment me?

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

You are the sustainer for the distinguished wise persons; oh one who is having totally fragrant, radiant, divine form, who made me totally exist for you to desire for you and who is having great attachment! You should let me who does not know the means, enjoy such form by your mercy. You have planted the taste by some means in me to have my heart become worried without knowing any goal other than you; would you engage me in worldly matters and are you planning to torment me even today? veRi koL sOdhi – also implies radiance which blinds the eyes of the one who sees.

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

  • aRivilEnukku aruLAy – As said in periyAzhwAr thirumozhi 5.4.1 “nin aruLE purindhirundhEn” (I am looking for your mercy only), you should shower your mercy upon me who does not know anything other than your mercy, AzhwAr would remain as said in thiruvAimozhi 9.9.6 “avvaruL allana aruLum alla” (any other grace is not consider as grace). mudhal thiruvandhAdhi 15vaiyagaththup pallAr aruLum pazhudhu” (world’s many others’ grace is of no use). (For me who is having ignorance, you who are gyAnap pirAn should shower your grace).
  • aRivAr uyir AnAy – Saying “Oh life of the wise persons [great devotees]!”; saying “Oh the one who is having the wise persons as your life!”. As said in SrI bhagavath gIthA 7.18gyAni thvAthmaiva mE matham” (but the gyAni is the one who sustains me – this is my opinion). As said in SrI rAmAyaNam ayOdhyA kANdam 4.43 “dhvithIyammEntharAthmAnam” (You who are my second soul).
  • veRi koL sOdhi mUrththi – The beauty which will not let me give up on you even if you do not shower your mercy. As said in “sarvagandha:” (root of all fragrances). Oh one who is having the physical beauty with fragrance and endless radiance!
  • adiyEn nedumAlE – Saying “Oh one who is beyond my reach now!”; or saying “Oh one who manifested your beauty and created great attachment in me!”.
  • kiRi seydhu – As you are not helping now, whatever [favours] you have done previously appear to be a plan to torment me [by neither making me fit in this samsAram nor helping me reach you at once]!
  • ennaip puRaththittu – Like you let sIthAp pirAtti stay in aSOka vanam, you have left me in samsAram where bhagavath vishayam is not seen and sensual pleasures are rampant.
  • innam keduppAyO – Is whatever I have lost so far, not sufficient? Would you trouble me even after knowing “samsAram should be discarded” and “bhagavath vishayam is good”? Is it not said in SrI bhagavath gIthA 2.63budhdhi nASAth praNASyathi” (due to destruction of intelligence, the person himself perishes)?
  • piRidhonRu … – Confusing my mind, would you plan and keep me, who has no other refuge and no interest towards others, away and torment me further?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

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

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

mUnRAm thiruvandhAdhi – 94 – uyththuNarvennum

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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

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.9.6 – pAyOradi

Published by:

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 sixth pAsuram, AzhwAr thinks that emperumAn abandoned him saying “you are unqualified to see me”, and says “Is there anyone who can miss out on you who measured the whole universe without considering the qualification of anyone”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I am melting like wax near fire, desiring to see you who mingled with those who were qualified and unqualified, without any distinction”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. emperumAn says “We will fulfil your desire. There is no doubt; still, since the benefit is for you, you should also put in some effort” and AzhwAr responds “Since when you started having this practice”. Alternatively – See nanjIyar‘s introduction.

pAsuram

pAyOradi vaiththu adhan kIzhp paravai nilam ellAm
thAy OradiyAl ellA ulagum thada vandha
mAyOn! unnaik kANbAn varundhi enai nALum
thIyOdudan sEr mezhugAy ulagil thirivEnO?

Listen

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

Or – one
adi – divine foot
pAy – spread
vaiththu – kept
adhan kIzh – to be underneath it
paravai – with the ocean
nilam ellAm – the whole earth
thAy – measured
Or – with the other
adiyAl – divine foot
ulagu – higher world
ellAm – all
thada vandha – touched
mAyOn – amazing lord!
unnai – you
kANbAn – to see
enai nALum – at all times
varundhi – grieved
thIyOdu – with fire
udan – near
sEr – present together
mezhugAy – like wax
ulagil – in this world
thirivEnO – will grieve?

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

Oh amazing lord who spread your one divine foot to keep the whole earth which is with the ocean, to be underneath it and measured and touched all of the higher world with the other foot! Will I grieve in this world to see you at all times like wax which is present together with fire?

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

  • pAy Or adi vaiththu – Did the worldly people grieve to have your divine feet placed on their heads? Did you not do that without discriminating between vaSishta (most learned) and chaNdALa (most downtrodden), purely out of your grace?
  • pAy Or adi vaiththu – Spreading one divine foot.
  • adhan kIzh – underneath that foot.
  • paravai nilam ellAm thAy – All of the world which is surrounded by ocean. thAvi – scaled, measured. He did not just do it out of his sankalpam (vow/will), but physically scaled by spreading his divine feet and measured the same. He is as said in thiruchchandha viruththam 32 “parakka vaiththu aLandhu koNda paRpapAdhan” (the one with lotus foot who spread it to measure).
  • Or adiyAl ellA ulagum thada vandha – Extended the other divine foot up to brahma lOkam and touched it.
  • ellA ulagum – all worlds in between [earth and brahma lOkam].
  • thada vandha – like how southerly wind gently caresses.
  • mAyOn – One who shows great love to touch his own belongings.
  • unnaik kANbAn varundhi – Why are you making me pray in my case? Have we changed roles [before you were desiring to touch everyone, now you are making me pray to be touched by you]?
  • enai nALum – at all times. The short period in between the day AzhwAr was blessed with “mayarvaRa madhi nalam” and the day he attains the goal [reaching paramapadham]. This short period looks like lengthy period, the time span before emperumAn tried to catch AzhwAr as said in thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches).
  • thIyOdu udan sEr mezhugAy –  I am neither getting finished by entering into fire nor staying away and being safe; I am melting and grieving. Melting and grieving out of internal experience and due to lack of external (physical) experience. As the nasai (desire to attain) makes him grieve, Asai (the extreme situation caused by lack of experience which makes him unable to sustain himself) makes him melt.
  • ulagil thirivEnO – Unable to either be finished or survive happily, I am grieving here like a yAthanASarIram (the subtle body) which is tormenting in hell.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

mUnRAm thiruvandhAdhi – 93 – ninaiththulagilAr

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avathArikai

AzhwAr says that there is none in the world who would attain such an emperumAn who has amazing activities, knowing him truly. He tells his heart to keep him,  within itself.

Let us go through the pAsuram and its meanings:

ninaiththulagilAr theLivAr nINda thirumAL
anaiththulagum uLLodukki AlmEl kanaiththulavu
veLLaththOr piLLaiyAy mellath thuyinRAnai
uLLaththE vai nenjE uyththu

Word by Word Meanings

nenjE – Oh heart!
nINda – one who grew (to measure the worlds)
thirumAL – consort of SrI mahAlakshmi
kanaiththu ulavu veLLaththu – in the deluge when spread all over, making huge noise
Or piLLaiyAy – as a unique infant
ananiththu ulagum – all the worlds
uL  odukki – keeping them inside his stomach
Al mEl – on top of a tender banyan leaf
meLLath thuyinRAnai – emperumAn who reclined slowly on it
ulagil – in this world
ninaiththu – meditating on him (as the refuge)
Ar theLivAr – Is there anyone who gets clarity? (there is none)
uyththu – bringing him (at least you) [AzhwAr tells his heart]
uLLaththu vai – keep him inside.

vyAkyanam

ninaiththu ulagil Ar theLivAr –  there is no one in the world who thinks that emperumAn will be a refuge for us and remains without any bewilderment. Is there anyone who will attain his true state [being emperumAn’s servitor] after thinking about him?

nINda thirumAL – one who is immeasurable. Being the consort of SrI mahAlakshmi, one who has everyone, other than himself, as his servitors. AzhwAr, in order to mention about his immeasurable nature, talks about all his greatness and says that he is like this.

anaiththulagum uLLodukki Al mEl kanaiththu ulavu veLLaththu Or piLLaiyAy meLLath thuyinRAnai – one who reclined slowly on a just sprouted banyan leaf, after swallowing all the worlds and keeping them in a corner of his stomach, as a unique child, without disturbing anyone of those whom he swallowed, when water was flowing without any hurdle, during the time of deluge.

uLLaiththE vai nenjE uyththu – bring him inside, oh heart, and keep such an entity who has all these wealth! Bringing him inside is nothing but not stopping him when he enters the mind.

We will move on to the 94th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.9.5 – viN mIdhiruppAy

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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 fifth pAsuram, AzhwAr says “While you are present everywhere, and are shining in my heart brightly too, can I sustain myself if you are not visible to my eyes?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Should you, who are letting your devotees enjoy you in the five forms starting with parathvam, hide your form from my eyes while revealing the same in my heart?”.

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

viN mIdhiruppAy! malai mEl niRpAy! kadaRsErppAy!
maN mIdhuzhalvAy! ivaRRuL engum maRiandhuRaivAy!
eN mIdhiyanRa puRavaNdaththAy! enadhAvi
uL mIdhAdi urukkAttAdhE oLippAyO?

Listen

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

(being enjoyed by the eternal followers)
viN mIdhu – in paramapadham (which is the ultimate manifestation of his supremacy)
iruppAy – residing there (superior to everyone)

(to present himself for the inferior ones)
malai mEl – in thirumalA (which is the ultimate manifestation of his simplicity)
niRpAy – standing there (in archA (deity) form)

(to be the refuge for brahmA et al)
kadal – in thiruppARkadal (kshIrAbdhi – milky ocean)
sErppAy – reclining mercifully (assuming the anirudhdha form)

(to attract the ignorant ones through his beauty, appearing in forms such as rAma, krishNa et al)
maN mIdhu – incarnating on earth
uzhalvAy – roaming around (along with the mortals there)
ivaRRuL – in this universe
engum – in all objects
maRaindhu – being invisible to the senses (being the antharAthmA (in-dwelling super-soul))
uRaivAy – residing
eN – count
mIdhu – beyond
iyanRa – to go
puRam – other
aNdaththAy – you who are present in oval shaped universes
enadhu – my
Avi uL – in the heart (which is the abode for prANa (vital air))
mIdhAdi – after being fully present
uru – form
kAttAdhE – not making visible for my eyes
oLippAyO – why are you hiding [from me]?

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

You (emperumAn) are residing in paramapadham; standing in thirumalA; reclining mercifully in thiruppARkadal; incarnating on earth and roaming around; residing in all objects in the universe being invisible to the senses; why are you, who are present in the other countless oval shaped universes, after being fully present in my heart, not making your form visible for my eyes and hiding from me?

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

  • viN mIdhu iruppAy – This is how he presents himself to those who see him constantly. For AzhwAr, emperumAn’s presence in paramapadham appears before his presence here [in samsAram].
  • malai mEl niRpAy – The abode where nithyasUris (eternal residents of paramapadham) and nithyasamsAris (bound souls) worship him together without any distinction. Being the one who initiates taste (towards himself) to make the residents of this world realise his greatness. He is said as in periya thirumozhi 2.1.9 “vEngadaththAdu kUththan” (one who dances in thiruvEngadam hill).
  • kadal sErppAy – Reached thiruppArkadal and reclined there for the benefit of brahmA, rudhra et al who are able to access this abode. By saying viN mIdhu iruppAy, AzhwAr highlighted his majestic sitting posture; and by malai mEl niRpAy, the distinguished standing posture is highlighted by him.
  • kadal sErppAy – the reclining beauty rests in the milky ocean.
  • maN mIdhu uzhalvAy – Oh one who descends and roams around in front of the samsAris (worldly people) who cannot reach such abodes!
  • uzhalvAy – This samsAram has those favourable ones and unfavourable ones who bind him as said in periya thiruvandhAdhi 18 “thAmbAl AppuNdAlum aththazhumbu thAn iLagap pAmbAl AppuNdARRalum” (He toiled by the binding of kALiya snake to make the binding by yaSOdhA look insignificant).
  • ivaRRuL engum maRaindhu uRaivAy – For those who show their anger when seeing him with their eyes, Oh one who resides within them without their being able to see you! Like a mother who would engage someone dear to her son who is interested only in worldly matters and says “I won’t be with you”, to care for him. That is – even when SiSupAla et al show their envy towards him, he resides inside them as their antharyAmi and protects them.
  • eN mIdhu iyanRa puRa aNdaththAy – Oh one who resides in the other countless such oval shaped universes! It is said in SrIvishNu purANam 2.7.97 “kOti kOti Sathanicha” (there are hundreds and hundreds  of crores of such universes).
  • enadhu Avi uL mIdhAdi – Saying “Roaming around in my heart without any shortcoming”; alternatively saying “roaming inside and outside my heart”.
  • uruk kAttAdhE oLippAyO – When not seeing your form, I cannot forget you and sustain myself too. Only for those who sustain themselves with the knowledge about his qualities, sustenance without seeing his form is possible!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 92 – magan oruvarkku

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avathArikai

AzhwAr tells his heart to think fully of emperumAn who is capable of destroying enemies of followers. Instead of thinking of him as one who has been imprisoned, think of him as one who is capable of severing our imprisonment.

Let us go through the pAsuram and its meanings:

magan oruvarkkallAdha mAmEni mAyan
maganAm avan magan than kAdhal maganai
siRai seydha vANan thOL seRRAn kazhalE
niRai seydhu en nenjE ninai

Word by Word Meanings

en nenjE – Oh my mind!
oruvarkku magan allAdha – not having to be born as a son to anyone (on the basis of his karma, deeds)
mAmEni – having a great divine form
mAyan – kaNNan (krishNa) with amazing activities
magan Am – he was born as a son (to vasudhEvar and dhEvaki)
avan magan than – his son pradhyumna’s
kAdhal maganai – favourite son anirudhdhAzhwAn (anirudhdha)
siRai seydha – one who imprisoned [anirudhdha]
vANan – bANAsura’s
thOL – thousand shoulders
seRRAn – one who severed
kazhalE – the divine feet alone
niRai seydhu – being complete
ninai – think of

vyAkyanam

magan oruvarkku allAdha mA mEni mAyan – one who manifests in his own divine form that he is not born as a son to anyone and one who has amazing power.

magan oruvarkku allAdha – one who is totally independent. He is “avyaya: pithA” (indestructible father). He is a father who will never die.

mA mEni – he has a divine form fit to be worshipped.

mAyan – he has amazing qualities such as knowledge, strength etc.

maganAm – How amazing! One, who is a father to everyone, incarnates as a son. Has it not been mentioned in thaiththirIya upanishath yajur 3-12-9 “pithA puthrENa pithrumAn yOni yOnau” (he is a father to all the world. He selects one as his father and incarnates in each birth, as that person’s son)! Since he does not have the necessity for being a son, this is something which he gets that he would otherwise not have got. For anyone, desire is created in something which he does not have. In the same way, for emperumAn, desire is created in being a son. He, who is father to everyone, in order to save what he has created, assumes the role of a son, and begets a son. There too, in whichever birth they become his sons, he also becomes a son in those births. If emperumAn, who does not have a birth, voluntarily takes up a birth, will he not carry out deeds till the limits of the birth! bANAsura (a demon) imprisoned anirudhdha, who is the son of pradhyuna, who in turn is krishNa’s son. Wouldn’t affection be more towards grandson than son! Such bANAsura, who imprisoned the grandson anirudhdha . . . . .

vANan thOL seRRAn – he destroyed the forest of bANAsura’s shoulders [the demon had a thousand shoulders and hence they looked like a forest of shoulders].

seRRAn kazhalE – the divine feet of one who severed the shoulders of bANAsura so that he could never imprison anyone.

niRai seydhu in nenjE ninai – Oh my heart! Try to think of him fully. Even as he removes your enemies, you enjoy.

We will take up the 93rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 6.9.4 – thaLarndhum muRindhum

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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 fourth pAsuram, AzhwAr says “If there are hurdles, you should mercifully eliminate them and appear in front of me to remove 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

emperumAn says “Don’t grieve; though I can eliminate your sorrow, the hurdles are huge”; AzhwAr responds “Oh! Is my hurdle greater than SakatAsura?” AzhwAr says “as soon as they (hurdles) see your foot, will they not run away?”. The hurdles think “What will happen if the feet touch us?”, and run away as said in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdum” (will run away being unable to breathe).

pAsuram

thaLarndhum muRindhum sakatavasurar udal vERA
piLandhu vIyath thirukkAl ANda perumAnE!
kiLarndhu biraman sivan indhiran viNNavar sUzha
viLanga oru nAL kAN vArAy viNmIdhE

Listen

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

sakata asurar – SakatAsura’s
udal – body
thaLarndhum – losing firmness
muRindhum – splitting into two
vERA – to become different pieces
piLandhu – broke
vIya – to lose its form
thirukkAl – divine foot
ANda – engaged
perumAnE – Oh lord!
kiLarndhu – being active (with desire, giving up their ego of considering themselves as the lords)
biraman – brahmA
sivan – rudhra
indhiran – indhra
viNNavar – dhEvas
sUzha – surround and worship
viLanga – manifesting the splendour (of being their lord)

(like appearing for SrI gajEndhrAzhwAn)
oru nAL – one day
viN mIdhu – on the sky
kANa – to be seen
vArAy – you should appear!

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

Oh lord who engaged your divine foot to make SakatAsura’s body lose its form by losing firmness, splitting it into two to become different pieces and to break it! Just as you appeared manifesting the splendour to be surrounded and worshipped by brahmA, rudhra, indhra and dhEvas, you should appear on the sky one day to be seen [by me]!

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

  • thaLarndhum … – To finish SakatAsura eliminating the firmness of his body, to split it and to turn it into pieces; 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). Subsequently disappearing to not even be able to see the particles. While he could have simply said “SakatAsura was destroyed”, he is saying “thaLarndhum”, “muRindhum” etc individually since he relishes the destruction of the enemies and each of those steps is sweet for him.
  • thirukkAl ANda – If the servitors (divine feet) are engaged, they will help when in danger. AzhwAr is saying “While he [chEthana, sentient entity] remained silent due to his infancy, it was the divine feet which protected us!”. As said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet), out of anger in not getting fed by his mother with her milk, he [krishNa] lifted his divine feet; at that time, the wheel [came in contact with the divine feet and] turned into pieces; as said in periya thirumozhi 10.8.3 “uruLachchagadam adhu uRakkil nimirththIr“, he did not do it intentionally either. While knowingly engaging [in destroying the enemies], his divine weapons will help; if those are not there, his own hands will help; even if his hands are not helping, at that stage, the divine feet will come to the rescue. Not only for our dangers, even for his own danger, only his feet help him. As his divine form exists for his devotees, it remains the cause to eliminate their hurdles too.
  • perumAnE – For you [emperumAn’s divine feet] who protected the lord back then, is it a huge task to protect the servitor? As he is the prakAri (entity), the attributes will survive too.
  • kiLarndhu …AzhwAr is praying to emperumAn – being surrounded by ananyaprayOjanas (those who desire benefits other than emperumAn himself) who are said to be as mentioned in thiruvAimozhi 3.5.4 “kumbidu nattam ittAdi” (dancing up and down), being not in control of self, entities such as brahmA, rudhra, dhEvathAs et al, irrespective of superiority/inferiority, like a water body which surrounds everything, and like a lamp in darkness as said in SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance); with such radiant form, like you appeared for the elephant, you should appear covering the whole sky.
  • viLanga – In his presence, the radiance of brahmA, rudhra et al, is like darkness.
  • oru nAL – Did I pray for hundred years or thousand years!
  • kANa vArAy – Is he thinking that I am saying “nIL nagar nIL eri vaiththaruLAy“!
  • viN mIdhE – Did I ask you to descend to earth?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 91 – maNNuNdum

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avathArikai

In this pAsuram, AzhwAr mercifully mentions the characteristic of emperumAn by which he is devoted to his followers. He says that just as one cannot see a limit to his characteristics, one cannot see the limit for his narratives too.

Let us go through the pAsuram and its meanings:

maNNuNdum pEychchi mulaiuNdum ARRAdhAy
veNNey vizhunga veguNdu Aychchi kaNNik
kayiRRinAl kattath thAn kattuNdirundhAn
vayiRRinOdARRA magan

Word by Word Meanings

vayiRRinOdARRA magan – the child (kaNNan; krishNa) who cannot keep quiet with his stomach
maN uNdu – swallowing all the worlds
pEychchi – the demon pUthanA’s
mulai – (poisoned) bosom
uNdum – drinking that
ARRAdhAy – not being satisfied
veNNey – butter
vizhunga – as he swallowed
Aychchi – yaSOdhAp pirAtti
veguNdu – getting angry
kaNNi kayiRRinAl – with a rope having many knots
katta – tying securely
thAn – he, the omnipotent supreme being
kattuNdu irundhAn – remained tied (instead of trying a way to get out of it)

vyAkyanam

maN uNdum pEychchi mulai uNdum – eating generally, the world and lives of enemies. He did not get satisfied until he ate things which were touched by his favourable ones.

maN uNdum pEychchi mulai uNdum ARRAdhAy – when deluge came to take away everything, he kept all the worlds inside his stomach to protect them. On top of that, as if he were going to drink milk from the demon pUthanA’s bosom, he drank her life too along with milk. Not being satisfied with eating these,

venney vizhunga – in order to get rid of all the faults that he had, he stole butter and ate it.

veguNdu Aychchi – Once the butter was stolen, yaSOdhAp pirAtti, looking at the fear in kaNNan’s face, concluded that only he had eaten the butter and was furious (she was furious because if he ate so much of butter it would do harm to his physical form). She had as much anger towards kaNNan as she had affection for him. yaSOdhA had as much enthusiasm in protecting kaNNan as he had in stealing butter.

veNNey vizhunga – his acts of eating the worlds etc were to remove the concern of those entities while his eating butter was to remove his concern (he could not sustain himself without eating butter). Just as emperumAn’s stomach is for the worlds, so is emperumAn’s stomach for butter.

kaNNik kayiRRinAl kattath thAn kattuNdirundhAn – while yaSOdhA had tied him with a rope which had many knots, he remained tied as if he could not liberate himself from that.

kattuNdu – one who controls everyone, one who is the reason for binding everyone to samsAram (materialistic realm),  stabilising them in samsAram and releasing them, was tied by a woman and stood being unable to untie himself and leave. One who binds everyone through his sankalpa (vow / will) stood bound. Other AzhwArs too have enjoyed this narrative, as in periya thirumozhi 8-3-5 “thAyeduththa siRukOlukku uLaindhOdi”, thiruvAimozhi 5-10-3neyyuN vArththaiyuL annai kOl koLLa nIyun thAmaraikkaNgaL nIr malgap paiyavE nilaiyum”, perumAL thirumozhi 7-8 “muzhudhum veNNey aLaindhu thottuNNum mugizhiLam siRuththAmaraik kaiyum …”.

vayiRRinOdu ARRA magan – he could not keep quiet with his stomach. He could tolerate hunger only if he grew beyond adolescence. Since he was a little child, and could not tolerate his hunger, he stole butter and ate. piLLai uRangA villi dhAsar (one of the disciples of bhagavath SrI rAmAnujar), on hearing this pAsuram, said “could she not tear off his stomach and give it to the washerman?”. He had perhaps mercifully stated this since his stomach could not get satisfied even after eating everything just as the washerman’s vessel would not get filled up even after throwing all the clothes into it!

We will move on to the 92nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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