Monthly Archives: July 2018

thiruvAimozhi – 7.1.8 – innamudhu

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

Full series >> Seventh Centum >> First 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, AzhwAr says “You should bestow your mercy to sever my relationship with this material realm and ensure that I enjoy you eternally through my mind, speech and body”.

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

in amudhenath thOnRi Or aivar yAvaraiyum mayakka nI vaiththa
munna mAyam ellAm muzhu vErarindhu ennai un
chinnamum thirumUrththiyum sindhiththEththik kai thozhavE aruL enakku
en ammA! en kaNNA! imaiyOr tham kula mudhalE!

Listen

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

en – for me
ammA – being the natural lord

(due to that relationship)
en kaNNA – manifesting your simplicity to me
imaiyOr tham kulam – for the group of nithyasUris
mudhalE – Oh one who is the cause for the sustenance etc!
Or – distinguished
aivar – by the five senses
in – sweet
amudhu – nectar
ena – appear to be enjoyable like
thOnRi – manifesting
yAvaraiyuum – even brahmA et al who are very knowledgeable
mayakka – to cause bewilderment
nI – you (who are omnipotent)
vaiththa – (created and) placed
munnam – since time immemorial
mAyam – matters known by the term mAyA, since they cause ignorance
ellAm – all
muzhu – fully
vEr – root
arindhu – sever
ennai – me who is fearful of samsAram
un – your
chinnamum – distinguished symbols such as Sanka, chakra etc
thiru – decorated by them
mUrththiyum – the divine form
sindhiththu – think with my mind
Eththi – praise with my speech
kai – with the hand
thozha – to worship
enakkE – specially for me
aruL – bestow your mercy.

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

Oh one who is my natural lord. who is manifesting your simplicity to me and who is the cause for the sustenance for the group of nithyasUris! Since time immemorial you have placed matters known by the term mAyA, since they cause ignorance, and are manifesting the five distinguished senses which appear to be enjoyable like sweet nectar to cause bewilderment even in brahmA et al who are very knowledgeable; you bestow your mercy specially for me who is fearful of samsAram, to fully sever all those matters along with their root, and let me think with my mind, praise with my speech and worship with my hand(s) your distinguished, divine form which is decorated with symbols such as Sanka, chakra etc

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

  • in amudhu enath thOnRi – If the end result matches the initial appearance, I could give it up. It is said in SrI bhagavath gIthA 18.38agrE’mruthOpamam” (in the beginning stages (of enjoyment), it feels like nectar); at the end, it turns out to be poison. If the true nature is visible in the beginning, one can at least avoid indulging in it. Even if one is to acquire blame, neglect of duty and subsequent attainment of hell, it is difficult to avoid indulging in them. All the worldly matters have this nature; similar to dhrudharAshtra. While he lacked virtuous inclination in his heart, he too spoke favourable words.
  • Or aivar – The five worldly pleasures acquired through Sabdha etc [Sabdha, sparSa, rUpa, rasa, gandha] which are very strong individually.
  • yAvaraiyum mayakka – To bewilder everyone from the lowly human beings to the wisest brahmA et al.
  • nI vaiththa – Placed by you who are omnipotent. brahmA himself becomes attracted to these worldly pleasures thinking “there is something enjoyable in them” without realising that they were created by him in first place.
  • munna mAyam ellAm – all of samsAram which are anAdhi (beginning-less)
  • muzhu vEr arindhu – eliminating with the vAsanA (inclination)
  • ennai – I who am fearful of samsAram. emperumAn is satisfied with whatever he has already done. He remains thinking “we have bestowed knowledge”; but that is not sufficient; AzhwAr desires to be fully freed from samsAram.
  • un chinnamum thirumUrththiyum – The divine weapons and the matching divine form as said in thiruvAimozhi 6.5.1thavaLa oN sangu chakkaram” (white coloured radiant conch and chakra), thiruvAimozhi 6.4.9valakkai Azhi idak kaich changam” (chakra in right hand and conch in the left hand) and thiruvAimozhi 6-5-10aravindha lOchanan” (lotus eyed lord).
  • sindhiththu … –  You should mercifully enable me to meditate upon these in my heart, praise you with my speech as a result of the overwhelming experience and to fall at your divine feet. You should mercifully ensure that my mind, speech and body are engaged in you instead of the mouth saying something and the heart thinking something else, or the mouth saying “I am your servitor” but the body serving someone else.
  • en ammA – Oh one who is caring towards me like a mother! “ammE” is generally used to call out (sambhOdhana (samskrutham), viLi (thamizh)) and also to refer to sentient entity; here ammA is used in place of ammE.
  • en kaNNA – Oh one who gave meaning to that word (ammA) by practically manifesting it [as krishNa]!
  • imaiyOr tham kula mudhalE – Are you not presenting yourself to the [spiritual] world? Can you not present yourself to me who has the desire of everyone put together?
  • en ammA … – Being my lord, who appeared as krishNa thinking “I cannot let others harm my belongings” and protected me! While emperumAn’s incarnation is common for all, AzhwAr thinks it was done specifically for him. While you have engaged the mind, speech and body of the entire [spiritual] world in you, what stops you from engaging me in the same manner?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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nAnmugan thiruvandhAdhi – 30 – avan ennai ALi

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

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avathArikai

AzhwAr was asked “If he is ugappuruvan, oLiyuruvan and magappuruvan (as seen in the previous pAsuram), how did you see him?” He responds “When he has discarded SrIvaikuNtam and taken residence in my heart, what is the difficulty in seeing him!” Let us go through the pAsuram and its meanings:

avan ennai ALi arangaththu arangil
avan ennai eydhAmal kAppAn avan ennadhu
uLLaththu ninRAn irundhAn kidakkumE
veLLath tharavaNaiyin mEl

Word for Word Meanings

ennai ALi – he rules over me and showers his grace on me
arangaththu avan – SrI ranganAthan
ennai arangil – in the stage of samsAram (materialistic realm)
eydhAmal – without entering
kAppAn – will protect
avan – that emperumAn
ennadhu – my
uLLaththu – in [my] heart
ninRAn irundhAn – carried out the activities of standing and sitting

(thus, henceforth)
avan – that emperumAn
veLLaththu – in the milky ocean
aravu aNaiyin mEl – on the mattress of AdhiSEshan
kidakkumE – will he reside aptly (no, he will not)

vyAkyAnam

arangaththu avan ennai ALi – the one who has taken residence in SrIrangam and who is referred to by all as “he is SrI rAma” is the one who rules over me. It is implied that emperumAn is lying in SrIrangam only to protect AzhwAr.

What did he do lying in SrIrangam? ….

arangil avan ennai eydhAmal kAppAn – it is he who protects me from entering the stage called as samsAram. nammAzhwAr too mentioned of samsAram as a theatre [play or dance] in his thiruvAimozhi 8-4-11 “piRavi mAmAyak kUththu” Just as a person dons several roles and comes on stage, an AthmA takes many physical forms and comes on the stage of samsAram [in multitude of births].

Thus, until now AzhwAr spoke of the means that emperumAn had observed to obtain one AzhwAr. Now he speaks of the benefits that emperumAn accrued from AzhwAr.

avan ennadhu uLLaththu ninRAn irundhAn – AzhwAr implies that emperumAn reclined in thiruppARkadal (milky ocean) and thiruvarangam (SrIrangam) in order to enter AzhwAr’s heart. Just as it is mentioned “rakshyApEkshAm prathIkshathE” (looking forward to the desire of the protected), emperumAn keeps waiting for a person to be protected and once he obtained a foothold to enter AzhwAr’s heart, he was overjoyed and carried out the activities of standing, sitting and lying down in AzhwAr’s heart as if he had got something which he could never have got.

kidakkumE veLLaththaravaNaimEl – hereafter, will he ever lie down on top of AdhiSEshan in SrIvaikuNtam? Once a person gets the readily available means, will he/she observe the rituals to get to the means? Here, the reference made to AdhiSEshan in thiruppARkadal is also applicable to his postures of standing, sitting or lying down in other dhivyadhESams (divine abodes) such as paramapadham, thirumalai, thiruvarangam etc.

We will go on to the 31st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.1.7 – onRu solli

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

Full series >> Seventh Centum >> First 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, AzhwAr says “If you abandon me, would I have any means to win over the most powerful senses?”

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

onRu solli oruththinil niRkilAdha Or aivar van kayavarai
enRu yAn velgiRpan un thiruvaruL illaiyEl
anRu dhEvar asurar vAnga alai kadal aravam aLAvi Or
kunRam vaiththa endhAy! kodiyEn parugu innamudhE!

Listen

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

anRu – on that day (when he surrendered unto you having faith in your nithyathva (eternity))
dhEvar – dhEvas
asurar – asuras (who united with them for the nectar)
vAnga – to pull
alai – having rising waves
kadal – in the ocean
aravam – snake named vAsuki
aLAvi – coiled around
Or – distinguished
kunRam – manthara mountain
vaiththa – manifesting the magnanimity of how you anchored it firmly
endhAy – being my master
kodiyEn – having the anguish (of desiring to enjoy you only) unlike them who were satisfied with getting the nectar
parugu – to drink
in amudhE – Oh one who is eternally enjoyable!
un – your
thiruvaruL – infinite mercy
illaiyEl – if not present
onRu – find something and give
solli – saying

(until I get it and enjoy the same)
oruththinil – in a steady manner
niRkilAdha – without being focussed
Or – individually independent and not matching together
aivar – five senses
van – very strong
kayavarai – though being together [with me], the unknown evil entities
yAn – I who am weak

(further, as it was not accomplished before)
enRu – when
velgiRpan – will win over?

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

emperumAn anchored the distinguished mountain manthara firmly in the ocean with rising waves and coiled it around with the snake named vAsuki, to be pulled by dhEvas and asuras on that day; oh my master who manifested such magnanimous act and is eternally enjoyable to drink for me who is having the anguish unlike them who were satisfied with getting the nectar! When will I who am weak, win over my very strong, five senses which are individually independent and not matching together and though being together [with me], they [sense] are the unknown evil entities, without a steady mind saying “find something and give, if not present”, .

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

  • onRu solli – Am I fearful even after having surrendered to emperumAn who is said as in SrI rAmAyaNam ayOdhyA kANdam 18.30 “rAmO dhvirnAbhibhshathE” (SrI rAma is not double-tongued , i.e. does not change his stand)? Since it is said so (that he does not change his stand), his statement in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow) will not go waste.
  • onRu solli oruththinil niRkilAdha – When a word is said, but even the meaning of the word is not followed. A word is said, and even before it is realised, it will not remain there. oruththu – concentration/focus.
  • Or aivar – There are many who are like this.
  • van kayavarai – Those who became cruel while getting friendly/used to them.
  • enRu yAn velgiRpan – Are you (emperumAn) thinking “If he (AzhwAr) does not win over them today, he will win tomorrow. He will come here, after winning over them, on his own”?
  • un thiruvaruL illaiyEl – If his mercy is there, we can win over them. periya thirumozhi 6.2.4 “aruL ennum oL vAL uruvi eRindhEn aimpulangaL” (I pulled out the shining sword of his mercy and threw out the five senses). Only when pANdavas could win dhuryOdhana et al without your help, can I win over my senses. arjuna won over his enemies by taking shelter of krishNa. mahAbhAratham dhrONa parvam “krishNASraya: krishNa balA: krishNa nAthAScha pANdavA:” (for the pANdavas, krishNa is the final goal to be attained, krishNa is their strength and krishNa is their Lord).
  • anRu dhEvar asurar vAngaemperumAn [again] asks “Is there anyone [else] who became victorious after getting my mercy?” AzhwAr says “When dhurvAsa cursed dhEvas, did they not churn the ocean after having your mercy? Implies that when dhEvas and asuras gave up, he churned the ocean. Alternative explanation – vAngudhal – pulling. He facilitated them to churn the ocean.
  • alai kadal … – In the ocean with high waves, having a sentient snake vAsuki as the rope and an unshakable manthara mountain as the mortar, he coiled vAsuki around the manthara and made it easy for everyone to churn; [everyone includes us too] even we would have been able to churn it.
  • endhAy – Since AzhwAr is also seeking some benefit (kainkaryam), he is considering it [such favour of emperumAn to dhEvas] as a favour to himself.
  • kodiyEn parugu in amudhE – I am not satisfied with accepting what came out of the churning effort. While I should be satisfied with whatever you have done, I am having the sin to insist you as in the case of [rudhra saying] “attadhu ozhiyach chuttadhu koNdu vA” (place this flesh aside and bring what is burning in the stove) [rudhra tested the faith of one of his devotees, to make him cook the flesh of his own son and offer as feast].

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

nAnmugan thiruvandhAdhi – 29 – ugappuruvam thAnE

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

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avathArikai

When AzhwAr was asked “Do you then know the divine form of emperumAn completely?” he responds saying “Isn’t he one whose divine form cannot be known by anyone!”

Let us go through the pAsuram and its meanings:

ugappuruvam thAnE oLiyuruvam thAnE
magappuruvam thAnE madhikkil migappuruvam
onRukkonRu OsanaiyAnvIzha oru kaNaiyAl
anRikkoNdu eydhAn avan

Word for Word Meanings

madhikkil – if one were to think
ugappu uruvam thAnE – he himself has the divine form which is desired by everyone
oLi uruvam thAnE – he himself has the divine form which is radiant
magappu uruvam thAnE – he himself has the form which is amazing
avan – that SrI rAma
miga – huge
puruvam onRukkonRu OsanaiyAn – kumbhakarNa who is so huge that his eye brows are separated by a huge distance
vIzha – to be destroyed
anRikkoNdu – coming furiously (at kumbhakarNa)
oru kaNaiyAl – with one arrow
eydhAn – shot and killed him

vyAkyAnam

ugappuruvam thAnE – it  is emperumAn alone who has a divine form which is much desired by everyone. parAsara maharishi in his SrI vishNu purANam 6-5-84 says “samastha kalyANa guNAthmakO’sau svaSakthilESOdhruthabhUthasarga: I ichchAgruhIthAmathOrudhEhas samsAdhithA’SEshajagadhdhithithO’Sau  II” (this emperumAn has all auspicious qualities as his nature; with just a fraction of his power, he sustains all the creations; he has several forms which he takes of his own volition and desires; he is benevolent to all the worlds).

ugappuruvam thAnE – apart from others desiring his divine form, his divine form is superior to his auspicious qualities. Hasn’t ALavandhAr (one of our primary preceptors) mentioned in his chathu:SlOki 4SAnthAnandha mahAvibhUthi paramam yadhbrahma rUpam harE: I mUrtham brahma thathO’pi priyatharam rUpam yadhathyadhbutham  II” (the rUpam of hari (divine form of emperumAn) is without variations, joyous, has many wealth, is huge, makes others huge, due to all of which it is denoted by the word brahmam. Is there anything superior to it which is desired by emperumAn, which is seen by the eyes, which is denoted by the word brahmam and which is amazing!)

ugappuruvam thAnE – since it is the goal of his followers, his divine form is a matter of exhilaration for them.  Since his followers desire it, his divine form will be pleasing for emperumAn too.

ugappuruvam thAnE – his rUpam and svarUpam (divine form and basic qualities) will be intertwined to such an extent that they will appear same. The text could also be ugappuruvan thAnE.

The reason for being desired by everyone is mentioned next.

oLiyuruvam thAnE – it is he who is spoken of as having a radiant form at many places in vEdhas (purusha sUktham, nArAyaNa sUktham etc) such as “param jyOthi:” (superior radiance), “nArAyaNa parO jyOthi:” (SrIman nArAyaNa has superior radiance), “AdhithyavarNam” (he has the complexion of sUrya), “vidhyutha: purushAth” (his divine form is like lightning).

oLiyuruvam thAnE – Isn’t emperumAn referred to as “thEjasAm rASimUrjitham” (he is a huge pile of splendour)!

oLiyuruvam thAnE – just as nammAzhwAr has mercifully declared in his thiruvAimozhi 3.1.3paranjOthi nI paramAy ninnigazhndhu pin maRROr paranjOthiyinmaiyin padiyOvi nigazhginRa paranjOthi ” his splendour is such that apart from him no one else has any quality of radiance. His splendour is such that it will make the rays of sUrya and chandhra (sun and moon respectively) appear dark as mentioned in the vEdhic saying “na thathra sUryObhAthi”. In paramapadham, his radiance will be such splendorous that the radiance of nithyasUris will appear similar to that of fireflies in front of sun.

magappuruvam thAnE – he has a huge form himself. The greatness of his form has been spoken of in SrIvishNu purANam 6-7-70 “samastha: SakthyaSchaithA nrupa yathra prathishtithA: I thath viSvarUpavairUpyam rUpamanyath harEr mahath II” (Oh King! That hari’s (emperumAn’s) form, in which all these powers get established, is superior to and different from all the other forms). The greatness here is derived due to the form and qualities such as wondrousness etc. The Sanskrit word mahath (large, great, lustre etc) is written here is magappu.

Is the one who has such great qualities the Lord of SrIvaikuNtam? AzhwAr says in the second half of the pAsuram that it was one who considered himself as a human being as mentioned in the SrI rAmAyaNam yudhdha kANdam SlOkam “AthmAnam mAnusham manyE”….

puruvam onRukkonRu OsanaiyAn vIzha – kumbhakarNa, who had a yOjana (distance equivalent to ten miles) between his eyebrows and who was huge,  fell like a heap.

miga anRikkoNdu eydhAn – SrI rAma shot the arrow in a state of anger as mentioned in SrI rAmAyaNam yudhdha kANdam SlOkam “kOpamAhArayath thIvram” while he is normally said to be very calm as mentioned in the SlOkam “kshamayA: prithvImai:” (being like earth in his calmness). Instead of being calm considering that he was carrying the activity for his followers, he became angry as if he were carrying out the task for himself.

kaNaiyAl eydhAn – instead of killing through his vow (this would appear similar to a suicide) and thinking that it would not befit the insult heaped on his followers, emperumAn came in person and shot the arrow from the bow held in his hand. His posture was described by thirumangai AzhwAr in siRiya thirumadal “vennaragam sErAvagaiyE silaiguniththAn” (there is no hellish experience greater than seeing him holding his bow).

Since the enemy was so huge (ten miles between his eyebrows), did he have to put in lot of efforts to destroy kumbhakarNa?

oru kaNaiyAL eydhAn – he killed kumbhakarNa effortlessly with just one arrow.

madhikkil – if one were to analyse such SrI rAma he will appear to be with ugappuruvam, oLiyuruvam and magappuruvam (as we have just seen). Since AzhwAr has used the term madhikkil (if one were to think) it is implied that it is not possible for anyone to estimate his divine form.

eydhAnavan ugappuruvam thAnE – SrI rAma had a divine form which was desired by sages and trees, as brought out by the SlOkam where the sentient sages say “thE tham sOmamivOdhyantham” (SrI rama who has a form similar to the rising moon) and the SlOkam where the insentient trees felt “api vrukshA: parimlAnA: ” (trees withered, not seeing him).

eydhAnavan oLiyuruvam thAnE – Just as it is mercifully mentioned in SrI rAmAyaNam AraNya kANdam SlOkam “SObhayan dhandakArAnyam dhIpthEna svEna thEjasA ” (SrI rAma reached the forest area of dhaNdakAraNyam, emitting radiance which made the entire forest area to glow), he is the one who is capable of making even a dark forest to glow.

eydhAnavan magappuruvam thAnE – just as it is mentioned in the SlOkam “pumsAm dhrushitichiththapahAriNam” SrI rAma’s form was so great that it could steal the hearts and eyes of even men.

We will take up the 30th 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

thiruvAimozhi – 7.1.6 – viNNuLAr

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

Full series >> Seventh Centum >> First 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 says “If you abandon me who is very weak, would the senses which can torture even the most knowledgeable, not lead me to total disaster?”.

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

viN uLAr perumARkadimai seyvAraiyum seRum aimpulan ivai
maN uL ennaip peRRAl en seyyA maRRu nIyum vittAl?
paN uLAy! kavi than uLAy! paththiyin uLLAy! param IsanE! vandhen
kaN uLAy! nenjuLAy! sol uLAy! onRu sollAyE

Listen

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

viN uLAr – being residents of paramapadham
perumARku – to you who are greater than all
adimai seyvAraiyum – those who serve, like vainadhEya (garudAzhwAn)
maN uL – this world, which is a natural habitat [for the senses]
seRum – overcome and torment
ivai – these
aimpulan – five senses
ennai – me who lacks strength to overcome them
peRRAl – when they find
maRRum – further
nIyum – you (who are the controller)
vittAl – if abandon me

(they)
en – what
seyyA – will not do?
en – my (who is calling you with involvement)
paN – the tune of my wailing
uL Ay – being inside
kavi than – the poem which is the placeholder for the tune
uL Ay – being inside
paththiyin – of the desire (which is the cause for such poem)
uLLAy – being the object

(further)
param – being supreme (so that everything is at your disposal)
IsanE – being the controller (lord)

(as the individual ones which are controlled as said in “chakshushi thishtan manasi thishtan“)
kaN – eye
uLAy – being inside
nenju – heart
uLAy – being inside
sol – speech
uLAy – being present inside
vandhu – arriving here

(to remove my weakness)
onRu – a word
sollAy – mercifully speak.

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

These five senses will overcome and torment in this world, which is a natural habitat [for the senses], even the residents of paramapadham like vainadhEya et al [when they descend here] who serve you who are greater than all; what will they not do when they find me who lacks strength to overcome them and if you abandon me too? Oh one who is inside the tune of my wailing, the poem which is the placeholder for the tune and is the object of my desire! Being inside my eyes, heart and speech, you arrive here [physically] and mercifully speak a word. “sollAyE” implies “why are you not speaking?” highlighting how emperumAn abandoned AzhwAr. “en seyyA” indicates “they will do anything, just as a leaderless country will be tormented by evil people”.

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 uLAr perumARku … – These senses will even torment those who serve the lord of nithyasUris.
  • perumARku adimai seyvAraiyum seRum – There are those who are born along with emperumAn and serve him continuously like iLaiya perumAL (lakshmaNa). These senses made even thiruvadi (garuda) think “For me” [with ego]. When a snake named sumuka took refuge of emperumAn’s divine feet, periya thiruvadi (garuda) ran to emperumAn and said “Why are you protecting this snake which is my prey?” Feeling upset he further said “I carried your highness and your consorts for a long time and travelled around; what have I received in return?” This is the nature of this samsAram (material realm). Just as emperumAn incarnates and feels anguished, bewildered etc [i.e. pretending to be so], they [nithyasUris] too feel anguished, bewildered etc. Alternative explanation – These are the senses which can torment even the mumukshus (liberation seekers) in this samsAram who are fully engaged in service to the lord of nithyasUris. We have seen that in viSvAmithra, sugrIva et al. Even the very wise sage viSvAmithra had fallen in the trap of worldly pleasure for a long duration; sugrIva mahArAja who was caring towards perumAL (SrI rAma), captivated in sensual enjoyment and even forgetting the route to SrI rAma’s residence, let perumAL suffer in lightning and thunder during the four months of rainy season.
  • maN uL … – Is AzhwAr not someone from the paramapadham? [No – it appears like that based on his glories] This is the natural habitat for the senses; I have placed myself in this trap and tightened the noose; when they catch me in this manner, what would they not do?
  • maRRu nIyum vittAl – When everyone else abandons, one would fall upon you who will sustain; but if you too abandon there is no hope. Had you protected me, could I not have won over the senses as sugrIva won over vAli? arjuna too said in SrI bhagavath gIthA 6.34thasyAham nigraham manyE vAyOr iva sudhushkaram” (I think that it is very difficult to restrain it, like controlling a fierce storm). Only if we can bind wind in a particular place, could the mind be controlled. If you who said “If you say ‘it is difficult to control my senses’, then place your mind in me”, abandon me now?

emperumAn said “I have not abandoned you! How can I abandon you?”; AzhwAr says “am I losing you due to your absence or lack of ability?”

  • paN uLAy – You are not deaf to the tune of my anguished wail!
  • kavi than uLAy – You are not deaf to the words which are filled with my anguish.
  • paththiyin uLLAy – You are not ignorant about the root cause of my anguish.
  • param IsanE – There is nothing which is impossible for you. Is there any place where your lordship does not rule?

(You are also the lord of the senses) AzhwAr is saying “Aside, is there anything you have not done previously?” emperumAn says “but, there is nothing more to do”; AzhwAr says “I am not blaming you in what you have already done; but I am just highlighting what you have not done yet”.

  • en kaN uLAy nenjuLAy sol uLAy – Is there any other target for my external and internal senses? They always remain as said in thiruvAimozhi 3.9.1nediyAnE” (Oh great lord!), thiruvAimozhi 3.8.4unnai mey koLLak kANa virumbum” (desire to see you in front of me), thiruvAimozhi 3.8.2vanjanE” (Oh mischievous one!) “kavi than uLAy” indicates the pAsuram (poem); “sol uLAy” indicates the sense of speech.

When emperumAn asked “what should I do?”,

  • vandhu – onRu sollAyE – You take a few steps towards me, and drive away my fear saying as in SrI bhagavath gIthA 18.66mA Sucha:” (do not grieve). AzhwAr says “Is there any doubt in me about your existence? [No] My only desire is see you arriving in front of me and speaking to me”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 28 – idhuvilangai Idazhiya

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avathArikai

When some people asked AzhwAr “You say that you had seen the divine feet of emperumAn which had not been seen by even Siva. Where did you see them?”  AzhwAr responds saying “Did I see only his divine feet? I am seeing all the amazing activities that he undertook for the sake of his followers, now itself, inside my heart where he has entered”.

Let us go through the pAsuram and its meanings:

idhuvilangai Idazhiyakkattiya sEthu
idhuvilangu vAliyai vIzhththadhu(vum) idhuvilangai
thAnodunga vilnudangath thaNdArirAvaNanai
Unodunga eydhAn ugappu

Word for Word Meanings

ilangai – the country of lankA
Idu azhiya – to be ruined
kattiya – built (with the help of the army of monkeys)
sEthu – the divine bridge
idhu – this too
vilangu – one who was born in the animal species
vAliyai – vAli (king of monkeys)
vIzhththadhuvum – the activity by which emperumAn killed him
ilangaidhAn – the country of lankA
odunga – to be destroyed
vil nudanga – to bend the bow sArngam
thaN thAr rAvaNanin Unodunga – making the back of rAvaNa who was donning cool, comfortable garland, to be arched
eydhAn – rAma who shot the arrows
idhu – this activity too
ugappu – is a plaything for him

vyAkyAnam

idhu ilangai Idazhiyak kattiya sEthu – the bridge which emperumAn [as SrI rAma] built across the ocean in order to ruin lankA so that it lost its pristine structure, is appearing right in front of my eyes now.

idhu ilangai Idazhiyak kattiya sEthu – in the previous pAsuram, AzhwAr said that he saw the divine feet of emperumAn. In this pAsuram he talks of the bridge where emperumAn’s divine feet left their prints.

Idazhiyak kattiya – the ocean was a natural protective guard for lankA. Even as the bridge was being built, it appeared that lankA was lost. Even as dhEvas (celestial entities) such as indhra et al heard about the bridge, their hearts melted.

idhu vilangu vALiyai vIzhththadhuvum – the incident in which the animal vAli was killed with an arrow is also appearing in front of my eyes.

vilangu vAliyai – he was an animal not only by birth but through his activities too. The opinion here is that the action of SrI rAma in killing vAli while hiding himself cannot be faulted. Has it not been mentioned mercifully by SrI rAma himself in SrIrAmAyaNam “vAgurAbiScha pASaiScha gUdaiScha vividhair narA: I prathichchannAScha  dhruSyAScha gruhNanthi subahUn mrugAn II” (human beings catch animals through nets, ropes, various devious methods, by hiding themselves and by being in front of them)?

ilangai thAn odunga vil nudangath thaNthAr rAvaNanai eydhAn idhu – the activity of SrI rAma by which he created stress for lankA, drew his bow and made rAvaNa to bend his back.

ilangai thAn odunga – I can see lankA being destroyed right in front of my eyes.

vil nudanga – I can see [SrI rAma] drawing his bow [to shoot the arrows]

thaN thAr … eydhAn idhu – I can also see SrI rAma shooting arrows at rAvaNa such that the demon, who is donning a cool, comfortable garland, who is vain, and who will not bow down to anyone, is shrinking.

idhu idhu idhu ugappu –  these activities, which are appearing in front of my eyes, are those which were engaged in by emperumAn, for the sake of his followers.

Since these activities are running now in his heart, AzhwAr is referring to them as idhu, idhu, idhu.

We will now move on to the 29th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.1.5 – thIr marundhu

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

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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 “Will there be any other protector for me if you leave me to become unresponsive by tormenting me with the worldly pleasures and senses?”.

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

thIr marundhinRi aindhu nOyadum sekkil ittuth thirikkum aivarai
nEr marungudaiththAvadaiththu negizhppAnokkinRAy
Ar marundhini AguvAr! adalAzhi Endhi asurar vankulam
vEr marungaRuththAy! viNNuLAr perumAnEyO!

Listen

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

adal – being set out to fight (to destroy the enemies of devotees)
Azhi – thiruvAzhi (divine chakra)
Endhi – holding
asurar – asuras (demons) who are unfavourable
van – very strong
kulam – groups
marungu vEr – with the roots in sideways
aRuththAy – being the one who severed
viNNuLAr – for the residents of paramapadham
perumAnE – Oh leader who is infinitely enjoyable!

(any other)
thIr – pacifier
marundhu – remedial medicine
inRi – to not have
aindhu – five types of
nOy – by diseases (subtle elements such as Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste) and gandha (smell))
adum – which can finish
sekkil – in the mortar of body, which can cause bewilderment
ittu – placing
thirukkum – bewildering
aivarai – five senses
nEr – in front of me
marungu – in the side
udaiththA – to have
adaiththu – placing
negizhppAn okkinRAy – you are breaking me;
ini – now (after you who are the eliminator of hurdles, are nurturing the hurdles)
marundhu – medicine
AguvAr – be
Ar – who?

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

Oh leader who is infinitely enjoyable for the residents of paramapadham, who held the divine chakra which is set out to fight and severed the groups of very strong asuras along with their roots even in sideways! You are breaking me by placing  the five types of diseases [pleasures derived from Sabdha etc] which are not having any pacifier which is a remedial medicine, in the mortar of body, which can cause bewilderment, and the bewildering senses in front of me, and in the sides; now, who will be my medicine? Will the sensual pleasures which are the diseases be the medicine? Will I, the sufferer be the medicine? Will the senses which torment me, be the medicine? AzhwAr becomes very anguished thinking “being comparable to nithyasUris to enjoy emperumAn, I am being inflicted with diseases and experiencing the trouble” and highlights it with “O”.

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

  • thIr marundhu inRi – If there is any other option, one can be pacified; even if sarvaSakthi (emperumAn who is all capable) tries, it is not possible to eliminate [i.e. the disease is so powerful].
  • aindhu nOy adum sekkil ittu – With the disease of pleasures which are derived from Sabdha (sound) etc, placing in the body which finishes the soul.
  • thirukkum aivarai – Senses such as SrOthra (ear), eye, nose, tongue and skin which torment. Placing the soul in the body, showing the pleasures and tormenting with the senses.
  • nEr marungu udaiththA adaiththu – Being placed in front and the sides [fully surrounding]. Just as many great warriors/charioteers surrounded to attack the child abhimanyu, [emperumAn] had the senses under his control.
  • negizhppAn okkinRAy – You appear to be diminishing my faith in you while I was thinking “Would this torment remain forever?”, “Would this suffering go on forever?” [i.e. the senses will naturally torment and this will stop after some time surely].

emperumAn said “This being my state now, why don’t you seek out for some remedy?”.

  • Ar marundhu ini AguvAr – Would I seek any other protector? When others and I cannot protect myself, you are there; who will protect when you abandon? [another explanation] emperumAn asks “Can you not protect yourself?”; can I not protect myself if I too have divine chakra in my hand? Would we not need a chEthana (sentient being) to become the medicine? [no other insentient means could remedy my situation]. As said in mUnRAm thiruvandhAdhi 4 “marundhum poruLum amudhamum thAnE” (medicine, that which will bestow the result and nectar are all emperumAn), everything is emperumAn only.
  • adal Azhi Endhi asurar van kulam vEr marungu aRuththAy – Oh one who is holding up the divine chakra which is set out to fight, and destroyed the clan of asuras along with their roots! Is that habit [of tormenting the enemies of devotees] making you torment me?
  • viNNuLAr perumAnEyO – Just as an imprisoned person would feel anguished due to his absence from his family, when his parents and brothers engage in joyful activities, AzhwAr ponders over emperumAn‘s presence along with pirAtti and nithyasUris in paramapadham and calls out to make them his hear his plight. Just as sIthAp pirAtti cried out when she was alone as said in SrI rAmAyaNam sundhara kANdam 28.8 “hA rAma hA lakshmaNa hA sumithrE” (Oh rAma! Oh lakshmaNa! Oh sumithra!), AzhwAr is calling out to shake the grand assembly in paramapadham.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 27 – mAl thAn pugundha

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avathArikai

After AzhwAr prayed in the previous pAsuram “eRRaikkum kaNdukoL kaNdAy kadal vaNNa yAn unnaik kaNdukoLkirkumARu”, emperumAn blessed him significantly, saying let it be so. Some people who heard about AzhwAr’s prayer asked him “Is it enough if you are always a vaishNava? Is it not required to reach mOksha?”. AzhwAr says “Oh ignorant people! When emperumAn who usually remains in mOksha discards that and enters my heart, is there any possibility for my desiring anything other than my heart?”.

Let us go through the pAsuram and its meanings:

mAl thAn pugundha mada nenjam maRRadhuvum
pERAgak koLvanO pEdhaigAL nIRAdi
thAn kANa mAttAdha thAragalach chEvadiyai
yAn kANa vallERkidhu

Word for Word Meanings

pEdhaigAL – Oh foolish people!
nIRAdi thAn – rudhra who has his body covered with ash
kANa mAttAdha – not worshipped
thAr – donned with garland
agalam – being expansive
sEvadiyai – the divine foot
kANa vallERku – for me who is fortunate to worship that
mAl – emperumAn
thAn pugundha – that which he entered on his volition
mada nenjam idhu – more than this obedient heart (of mine)
maRRadhuvum – anything else
pERu Aga – as a benefit
yAn koLvanO – will I accept? [ No. I will not]

vyAkyAnam

mAl thAn pugundha mada nenjam – just as it is mentioned in pramANams such as in thaiththirIya upanishath bhruguvalli “yath …..abhisam visanthi thath vijijyAsasva thath brahmEthi” (know that as brahmam (supreme being) into which those who attain liberation enter), in SrI bhagavath gIthA 11.54bhakthyA thavananyayA Sakya: ahamEvam vidhOrjuna I gyAthum dhrashtum cha thathvEna pravEshtuncha paranthapa II” (Oh arjuna who singes enemies in battlefield! Only with totally focussed bhakthi could I be known, seen and entered upon), “Esha brahmA pravishtOsmi grIshmE SIthamiva hradham” (I enter brahmam just as one enters a cool, comfortable pond in hot summer time), emperumAn is such an entity who is apt to be entered into by all. AzhwAr says that such an entity has entered his heart on his [emperumAn’s] own volition!

mAl thAn pugundha – did not the great supreme being enter my heart! mAl – great person.

mAl thAn pugundha – did not one who is the epitome of affection enter my heart! mAl – one with affection.

maRRadhuvum pERAgak koLvanO pEdhaigAL – leaving this [heart, which he has entered] could I consider anything else [SrIvaikuNtam] as a benefit? Don’t the words of great persons reflect this opinion – thiruppANAzhwAr’s amalanAdhipirAn 10 “en amudhinikaik kaNda kaNgaL maRRonRinai kANAvE” (my eyes which have seen the divine form of periya perumAL will not see anything else), thoNdaradippodi AzhwAr’s thirumAlai 2achchuvai perinum vENdEn” (I will not desire even if offered SrIvaikuNtam, after seeing periya perumAL), thiruvadi’s saying in SrI rAmAyaNam “bhAvO nAnyathra gachchthi” (I will not relish any other benefit elsewhere)?

madanenjam maRRadhuvum pERAgak koLvanO – hasn’t nammAzhwAr mercifully stated similar meaning in his periya thiruvandhAdhi 53 “nin pugazhil vaigum tham sindhaiyilummaRRinidhO nIyavarkku vaigundham enRaLum vAn ” (is your offering of SrIvaikuNtam [to your followers] greater than your being in their minds) and in thiruvAsiriyam 2mAyAp peruviRalulagam mUnRinodu nalveedu perinum koLvadheNNumO theLLiyOr kuRippE ” (will the knowledgeable ones desire even mOksham apart from the three worlds…..)?

mAlthAn pugundha mada nenjam maRRadhuvum pERAgak koLvanO pEdhaigAL – Just as mercifully mentioned  by periyAzhwAr in his periyAzhwAr thirumozhi 5-4-10 “vadathadamum vaikunthamum madhiL thuvarApadhiyum idavagaigaL igazhndhitttu enpAl idavagai koNdanaiyE” (discarding your great dwelling places of banyan leaf, SrIvaikuNtam, dhwArakA etc, you took residence inside my heart), when emperumAn has discarded SrIvaikuNtam in favour of my heart, should I discard my heart and go to SrIvaikuNtam?

pEdahigAL – you people who don’t know this, are indeed fools only.

When asked as how he got such firm faith, AzhwAr says…..

nIRAdi thAn kANamAttAdha thAragalachchEvadiyai yAnkANa vallERkidhu – am I not the one who has been able to see the divine foot which is expansive and which is donned with garland, and which could not be seen by rudhra who has smeared ash all over his physical body! What is surprising in my having firm faith in such supreme being!

nIRAdi thAn kANa mAttAdha – it is the divine foot which rudhra who is claimed to bestow knowledge on others as per the saying “ISvarAth gyAnamanvichchEdh” (let the chEthana obtain knowledge from rudhra), could not see. It is something which the one who is claimed to be omniscient could not know.

nIRAdi thAn kANamAttAdha – just as mentioned by brahmA in mahAbhAratham brahmarudhra samvAdham “na sa Sakyas thvayA dhrashtum mayAnyair vApi saththama ” (that supreme being cannot be seen by me (brahmA) or by you (rudhra)), and in SrI vishNu purANam “yanna dhEvA na munaya: na chAham na cha Sankara: I jAnanthi paramESasya thadh vishNO: paramam padham II” (that which the dhEvas, sages, I (brahmA), Sankara do not know, that is the supreme dwelling place of vishNu), this is not known to many celestial entities.

nIRAdi thAn kANAmAttAdha thAr – it is not that rudhra does not know the divine foot. He does not know even the garland which is decorating that divine foot.

thAralagalach chEvadiyainammAzhwAr has mercifully mentioned in thiruvAimozhi 1-9-7thALiNaimElum punaindha thaNNandhuzhAyudai ammAn” (emperumAn has the cool and comfortable thuLasi garland on his divine foot).

nIRAdi thAn kANamAttAdha thAragalach chEvadiyai – when emperumAn incarnated as thrivikrama, brahmA washed emeprumAn’s divine foot which reached sathyalOkam (brahmA’s dwelling place) with water and rudhra took that purified water (which had the connection with emperumAn’s divine foot) on his head. Thus, rudhra saw only the water but not emperumAn’s divine foot. It was the divine foot that even brahmA hadn’t seen as mentioned by poygai AzhwAr in mudhal thiruvandhAdhi 56kadikkamalaththuLLirundhum kANgilAn kaNNan adikkamalandhannai ayan” (through residing in the fragrant lotus emanating from emperumAn’s navel, brahmA has not seen the divine foot of emperumAn).  Thus, when brahmA, who resides in such close proximity to emperumAn has not seen his divine foot, is there any surprise that rudhra has not seen the divine foot?

kANavallERku – with causeless mercy, when emperumAn displays his divine foot, I am able to see it, says AzhwAr. Thus, AzhwAr says that he cannot discard the heart in which emperumAn has taken residence and go elsewhere.

We will take up the 28th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ४३

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उपक्षेप

पिछले पासुरम में मामुनि कहतें हैं : “इरंगाय एतिरासा” . इससे ये माना जा सकता है कि मामुनि अपनि निराशा प्रकट कर रहें हैं।  परमपद पहुँचने कि इच्छा करने वाले को दो विषयाँ आवश्यक हैं १) वहाँ जाने कि इच्छा २) (इस भूमि पर) यहाँ रहने से द्वेष। इसी का सारांश है (श्री वचनभूषणम ४५८) “प्राप्य भूमियिल प्रावण्यमुम त्याज्य भूमियिल जिहासयुम” सूत्र। मामुनि को निराशा  हैं कि यह दोनों उनमें नहीं है। अत्यंत उदास होकर मामुनि सोच में पड़ते हैं कि इन दोनों गुण न होते हुए श्री रामानुज उन्को (मामुनि को) परमपद प्राप्ति कैसे दिलाएँगे।

पासुरम ४३

इन्द उलगिल पोरूंदामै  ऐदुमिल्लै

अंद उलगिल पोग आसैयिल्लै

इंद नमक्कु एप्पडियो  तान तरुवार एँदै  एतिरासर

ओप्पिल तिरुनाडु उगंदु

 

शब्दार्थ

ऐदुमिल्लै  – (मुझे) एक अणु  भी नहीं है

पोरूंदामै – दिलचस्पी कि अनुपस्तिथि  जो मुझे निकाल सकती है

इन्द उलगिल – इस क्रूर लोक (से) जिसको फेंकना है

आसैयिल्लै  – (और मुझे ) कोई दिलचस्पि नहीं

पोग – जाने में

अंद उलगिल – परमपद को , जो परम लक्ष्य है

इंद नमक्कु – ऐसे व्यक्ति (मैं ) के प्रति, जिसके पास यह दो आवश्यक गुण नहीं हैं।  

एप्पडियो तान  – किस उपाय से 

एँदै – मेरे पिताश्री

एतिरासर – एम्पेरुमानार (को)

तरुवार  – देंगे

उगंदु – संतोष से

तिरुनाडु – परमपदम

ओप्पिल – जो अद्वितीय है

सरल अनुवाद

इस पासुरम में, मामुनि कहतें हैं कि, परमपदम पहुँचने कि आवश्यक दो गुण उन्के पास नहीं हैं। वें कहतें हैं कि उनमें इस साँसारिक लोक के प्रति एक अणुमात्र द्वेष नहीं है और न ही परमपदम पहुँचने के लिए विशेश दिलचस्पी। वे सोचतें हैं कि ऐसे स्तिथि में उन्के पिता श्री रामानुज कैसे ख़ुशी से परमपदम कि प्राप्ति देँगे।  

स्पष्टीकरण

मामुनि कहतें हैं, “(तिरुवाय्मोळि ४.९.७)”कोडुवुलगम काट्टेल” के अनुसार कठोर और हटाने लायक इस सँसार में मेरी दिलचस्पी की कोई कमी नहीं हैं।  उसी समय (पेरिय तिरुमोळि ६.३.८)”वान उलगम तेळिंदे एन्ड्रैदुवदु” के अनुसार पहुँचने केलिए तरसने लायक जगह जो परमपदम हैं, वहाँ पहुँचने केलिए दिलचस्पी भी नहीं हैं। ऐसे स्तिथि में इस अद्वितीय परमपदम तक मेरे पिताश्री एम्पेरुमानार आनन्द से कैसे ले जाएँगे?

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-43/

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nAnmugan thiruvandhAdhi – 26 – maRRuth thozhuvAr

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

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avathArikai

emperumAn, though knowing the steadfastness of AzhwAr [in emperumAn], wanted to hear this from AzhwAr himself. Hence he asks him “We hear that there are other deities too who carry out deeds for the sake of their followers. You could attain them”. AzhwAr responds saying “rudhra is the witness for the fact that I do not worship other deities and that they are not capable of granting mOksham”.

Let us go through the pAsuram and its meanings:

maRRuth thozhuvAr oruvarum yAn inmai
kaRRaichchadaiyAn karikkaNdAy eRRaikkum
kaNdukoL kaNdAy kadalvaNNA yAnunnaik
kaNdukoLkiRkumARu

Word for Word Meanings

kadalvaNNA – Oh emperumAn who has the complexion of an ocean!
yAn thozhuvAr maRRu oruvaraiyum inmai – there is none in the matter of my attaining any deity (other than you)
kaRRuchchadaiyAn – rudhra who has matted hair
karik kaNdAy – see that he is the witness
yAn – this servitor (me) who worships only you
unnai – you
eRRaikkum – forever
kaNdukoLkiRkum ARu – to keep on worshipping you
kaNdu koL – you have to bless me.

vyAkyAnam

maRRuththozhuvAr oruvaraiyum yAninmai kaRRaichchadaiyAn karikkaNdAy – Siva is the witness for the fact that I do not worship any other deity.

kaRRaich chadaiyAn – the witness is rudhra who has matted hair, which is indicative of the fact that knowledgeable people will not attain him as a supreme being and that he will go in search of ignorant people and make them worship him.

kaRRaichchadaiyAn karikkaNdAy – it is not unknown to you (emperumAn), the omniscient. If at all you need a witness for it, you can ask your grandson rudhra [emperumAn created brahmA, who becomes his son, and brahmA created rudhra who becomes his son, thus rudhra is emperumAn’s grandson]. kari – witness; one who saw in person.

It can be said that AzhwAr reminisces an incident that occurred in his life. One day he was sitting in thirumazhisai, meditating on emperumAn, when rudhra, along with his consort pArvathi, was going atop his vehicle, bull, in the skies. Looking at thirumazhisai AzhwAr pArvathi asked rudhra as to who he was. rudhra said that it is thirumazhisai AzhwAr who had left their philosophy and gone over to SrIman nArAyaNa. pArvathi said that in that case they should grant him their dharSan (audience) and boon. They thus descended to earth and appeared in front of AzhwAr. After looking at them, AzhwAr did not bother and started sewing a torn cloth. Siva asked him “I came to shower our mercy on you. Why are you indifferent?”. AzhwAr responded “There is nothing that you can do for me. Hence I am not bothered”. rudhra continued saying “our coming here should not go waste. We have to grant you something. Hence, ask for whatever you want”. AzhwAr said “In that case, grant me mOksham”. rudhra said “mOksham can be granted only by SrIman nArAyaNa. Hence ask for something else”. AzhwAr said “In that case, grant me a long life so that I can stay on in this earth for a long time, carrying out penance towards SrIman nArAyaNa and attaining mOksham”. rudhra said “Long life is dependent on your karma (past deeds). I cannot grant that. Ask for something else” to which AzhwAr responded with a derisive smile “grant me a boon that the thread will come behind this needle when I sew this cloth”. On hearing this, Siva became very angry and vowed “I will make this egoistic person to lose his form and burn him”, opening his third eye in the forehead. Fire started spitting from his third eye. thirumazhisai AzhwAr opened his third eye which was below the big toe on his right foot and the fire emanating from his third eye started putting out the fire from rudhra’s third eye. rudhra unlocked dark clouds from his matted hair so that they will put out the fire created by AzhwAr. Despite a deluge like appearance, nothing else happened, with AzhwAr, not bothered about anything, carrying on with his meditation. Looking at this, rudhra was amazed, gave AzhwAr the title of bhakthisArar (essence of bhakthi), praised AzhwAr and returned to his place. Reminiscing all these, AzhwAr said kaRRaichchadaiyAn karikkaNdAy.

emperumAn asks AzhwAr “What should I do for your having total devotion towards me?” . . .

eRRaikkum kaNdukoL kaNdAy kadal vaNNa yAnunnaik kaNdu koLkiRkumARu – all that I want is that I should be like this, without any contact with other deities and being totally devoted to you.

eRRaikkum – it is not only in this birth, but in all the births hereafter, I should be  totally devoted to you, and not worship anyone else even by mistake.

eRRaikkum yAnunnaik kaNdukoL kiRkumARu kaNdukoL – Just as it is mercifully mentioned in jithanthE SlOkam 12 “dhurgathAvapi jAthAyAm thvadh gathE mE manOratha: I yadhi nASam na vindhEtha thAvathAsmi kruthI sadhA II” (even if my focus towards you goes into a very low level, if it is not destroyed totally, I will be very much thankful to you) and in jithanthE SlOkam 13 “na kAma kalusham chiththam mama thE padhayO: sthitham I kAmayE vaishNavam thu sarvajanmasu kEvalam  II ” (my mind which is engaged with your divine feet is not disturbed by desire in other matters. I desire only for the quality of being a vaishNavan in all births), I desire only this benefit of not forgetting you ever and being your follower forever. There is no compulsion to grant me mOksham.

eRRaikkum kaNdukoLkiRkumARu – if I get to see you here itself what nithyasUris see in SrIvaikuNtam “sadhA paSyanthi” (constantly seeing), what is the compulsion to go there?

kadalvaNNA kaNdukoL – you [emperumAn] who are capable of removing all the hurdles, and who showed your divine form and created unwavering devotion towards you, should establish this quality of being totally dedicated towards you.

We will take up the 27th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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