Daily Archives: July 1, 2018

nAnmugan thiruvandhAdhi – 15 – pala dhEvar Eththa

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avathArikai

In the previous pAsuram, AzhwAr said that many people (in samsAram, the materialistic realm) get into the muddle of samsAram repeatedly. Instead of suffering like that, AzhwAr asks people to know that emperumAn is the apt entity to be attained. Many deities, who are attained by samsAris, carry out kainkaryam (service) to him and there are some people who carry out such kainkaryam directly to emperumAn. AzhwAr tells samsAris to be like these people and carry out kainkaryam directly to emperumAn.

Let us go through the pAsuram and its meanings:

pala dhEvar Eththap padi kadandhAn pAdham
malarERa vittiRainji vAzhththa valar Agil
mArkkaNdan kaNda vagaiyE varum kaNdIr
nIrkkaNdan kaNda nilai

Word for Word Meanings

pala dhEvar – many dhEvathAs (deities who are attained by samsAris)
Eththa – to be praised
padi – earth
kadandhAn – emperumAn who measured, his
pAdham – divine feet
malar – flowers
Era vittu – offering
iRainji – worshipping
vAzhththa valar Agil – if you are able to praise him
nIrkkaNdan kaNda nilai – the position of rudhra who has poisoned neck
mArkkaNdan kaNda vagaiyE – the way (sage) mArkkaNdEya saw directly
varum kaNdIr – you would see that this happens

vyAkyAnam

pala dhEvar Eththap padi kadandhAnemperumAn measured the worlds in such a way that all the celestial entities praised him. Hasn’t it been celebrated in the mAngaLyasthavam of SrI vishNu dharmam “Sanghais surANAm dhivi bhUthalasthais thathA manushyair kaganE cha kEcharai: I sthutha: kramAn ya: prachkAra sarvadhA mamAsthu mAngaLya vivruthdhayE hari:  II ” (let that hari (emperumAn) who was praised when he kept his divine feet (during thrivikrama incarnation) by the celestial entities in heaven, by the people on earth and by those who keep wandering in the skies, enlarge my auspiciousness)!

pala dhEvar Eththa – when pithAmaha (grandfather) brahmA himself praised emperumAn with apt hymns from vEdhas and washed the divine feet of emperumAn when he took the incarnation of thrivikrama, is it required to tell about other celestial entities!

pala dhEvar Eththap padi kadandhAn – even those who considered themselves as ISvarOham (they were the Lords), praised emperumAn after coming under his divine feet.

pAdham malar ERa vittiRainji vAzhththa valarAgil – if you are capable of praising him after offering thuLasi, water lily, lotus, bael (a type of citrus flower) etc on his divine lotus feet.

padi kadandhAN pAdham ….. vAzhththa valarAgilAzhwAr says “you are doing this even now, but not at the divine feet of emperumAn”.  You are doing this at the feet of those celestial entities who praised emperumAn earlier (during his thrivikrama incarnation). Instead of praising SarIri (one who dwells inside the soul), you are praising other SarIrabhUthas (those who are a part of his divine body).

pala dhEvar Eththap padikadandhAn pAdham vAzhththa valarAgil – why don’t you people carry out the service at the divine feet of emperumAn instead of at the feet of those entities who are serving emperumAn?

valar AgilAzhwAr feels that people of this type are rare. While in the previous pAsuram he said AzhwAr palar (those who repeatedly get entrenched in samsAram are many), here he says that those who carry out service directly to emperumAn are very few.

mArkkaNdan….. – the words should be rephrased as nIrkkaNdan kaNda nilai mArkkaNdan kaNda vagaiyE varum kaNdIryou can also see the way that mArkkaNdEya (sage) saw in rudhra’s position. When mArkkaNdEya asked rudhra for lengthy longevity and mOksham thereafter, rudhra showed him that it is only janArdhana (emperumAn) who is capable of granting mOksha.  AzhwAr says that we can also see the same situation that mArkkandEya saw in rudhra.

This narrative (the discourse between rudhra and mArkkaNdEya) is explained in the 12th skandha (volume) of Srimadh bhAgavatham (treatise on the incarnations of emperumAn) as well as in the AraNya parvam of mahAbhAratham. It has been widely quoted by many AzhwArs, in praise of emperumAn.

We will take up the 16th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 14 – nArAyaNan ennai ALi

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avathArikai

AzhwAr was asked “You say that nArAyaNa is both the means and object of attainment. But many in the world do not believe this. What is the reason for this?”. AzhwAr responds “This is the handiwork of people who belong to contrary philosophies who are unfit even to talk about him”.

Let us go through the pAsuram and its meanings:

nArAyanan ennai ALi naragaththuch
chErAmal kAkkum thirumAL than pErAnA
pEsappeRAdha piNachchamayar pEsakkEttu
AsaippattAzhwAr palar

Word for Word Meanings

nArAyaNan – one who has the divine name of nArAyaNa
ennai ALi – one who has made me as his servitor
naragaththu sErAmal kAKkum – one who protects (his followers) from coming to samsAram (materialistic realm)
thirumAL than – thirumAl’s
pEr Ana – divine names
pEsa peRAdha – those who are unfortunate in not reciting (such divine names)
piNam – walking like a corpse
samayar – those who do not believe in vEdhas or who misinterpret vEdhas
pEsa – babbling
kEttu – hearing such words
palar – many people
Asaippattu – desiring to be such disbelievers or misinterpreters of vEdhas
AzhwAr – they will also fall into that rut.

vyAkyAnam

nArayaNan ennai ALiAzhwAr says that he is not bothered about the others. SrIman nArayaNa has made him his servitor.

nArayaNan ennai ALiemperumAn, who is the lord of all the worlds, has such deep affection for AzhwAr that he kept AzhwAr on one side of a weighing balance and all the others on the other side. When such is the case, why should AzhwAr bother about the others!

nArAyaNan ennai ALiemperumAnAr (bhagavath rAmAnujar) in line with this verse, wrote in his SaraNAgathi gadhyamakila jagath swAmin asmath swAmin” (emperumAn is the lord of all the worlds; he is also my lord)

When asked as to how emperumAn protected him, AzhwAr says..

naragaththuch chErAmal kAkkum – by ensuring that I do not get involved with samsAram (materialistic realm) which is like cruel hell, emperumAn protected me. This samsAram is more cruel than the other hells such as rUru, etc. Those hells are very well known for their cruelty and hence one would be wary of them. In the case of samsAram, superficially it would appear that it is very good and hence people would think that they need not fear it and indulge in their desires. Thus this samsAram is very cruel. Both in the previous pAsuram and in this pAsuram, it has been mentioned that nArAyaNa is both the means and the object of attainment. There is a small difference between the two pAsurams. Means would mean both granting of what is desired and removal of hurdles. The previous pAsuram stressed on granting of what is desired in the verse vIdAkkum meypporuLdhAn nArAyaNan while in this pAsuram the stress is on the removal of hurdle nArAyaNan ennai ALi naragaththuch chErAmal kAkkum.

AzhwAr was asked as to why emperumAn is coming now to protect him from hell when he had allowed AzhwAr to be in this hell from time immemorial. AzhwAr says..

thirumAL – since he is the consort of purushakArabhUthai (one who is playing the recommendatory role) SrI mahAlakshmi, due to that relationship he has made AzhwAr as his servitor.

thirumAL – one who is infatuated with SrI mahAlakshmi. Even though he is nArAyaNa [supreme being] since he is also totally affectionate towards her, could he bear if she frowns? How can he look up her face if he disregards AzhwAr who is her servitor?

nArAyaNan than pErAna – the divine names of emperumAn which denote his supremacy and his infatuation with her.

pErAna – his thousand names as denoted by the verses “dhEvO nAmasahasravAn” (lord with a thousand names), “pErAyiram koNdadhOr pIdudaiyan nArAyaNan” (nArAyaNa who has a thousand names due to which he has greatness), “pErum OrAyiram piRa pala udaiya nArAyaNan” (nArAyaNa who has a thousand names and many other qualities).

pEsappeRAdha piNachchamayar – those belonging to other philosophies, who do not have the good fortune as a result of which they are like corpses.

piNachchamayar – this could be construed as those belonging to decaying philosophies (like a corpse)

nArAyaNan …..pErAna pEsappeRAdha piNachchamayar –  isn’t it apt to call those who do not know him who is the only life for all the worlds and those philosophies which they belong to, as being like corpse!

pEsakkEttu – hearing that whatever has been said in vEdhas is not correct and what has been said outside the vEdhas only is true.

Asaippattu – being drawn towards them [who speak against vEdhas], thinking that only these are true

AzhwAr palar – There are many who get drawn towards the samsAram, in this way.

We will move on to the 15th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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