Daily Archives: July 19, 2018

thiruvAimozhi – 7.1.11 – koNda mUrththi

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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 end, AzhwAr says “Those who practice this decad will be freed from the eternal torment of senses to the AthmA“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “For those who sing this decad joyfully with its meaning, all sins will be eliminated”.

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

koNda mUrththi Or mUvarAyk kuNangaL padaiththaLiththuk kedukkum ap
puNdarIgak koppUzhp punaRpaLLi appanukkE
thoNdar thoNdar thoNdar thoNdan satakOpan sol AyiraththuL ippaththum
kaNdu pAda vallAr vinai pOm kangulum pagalE

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

guNangaL – qualities (in the form of sathva (goodness), rajas (passion) and thamas (ignorance))
koNda – having
mUrththi – having forms (of brahmA, vishNu and rudhra)
Or – distinguished
mUvar – three (causal) individuals
Ay – being
padaiththu – creates (as antharyAmi of brahmA)
aLiththu – protects (as vishnU who is an incarnation of SrIman nArAyaNa)
kedukkum – one who annihilates (as antharyAmi of rudhra)
a – being the root for all of these, as known in scriptures
puNdarIgam – having puNdarIka (lotus)
koppUzh – having divine navel
punal – in the causal ocean
paLLi – resting
appanukku – for the great benefactor
thoNdar – those who became related
thoNdar – those who got related
thoNdar – those who related
thoNdan – servitor
satakOpan – nammAzhwAr
sol – mercifully spoke
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
kaNdu – seeing the meanings
pAda vallAr – those who can sing being triggered by love
kangulum pagal – at all times whether day or night
vinai – sin which puts hurdle for experiencing bhagavAn
pOm – will be freed.

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

emperumAn is manifesting himself as three distinguished individuals with the forms having adequate qualities to perform creation, sustenance and annihilation; being the root of all these, as known in scriptures, he is resting in the causal ocean with the lotus flower on his divine navel; nammAzhwAr is the servitor of those who are related to in a chain of servitors of such emperumAn; he spoke this decad among the thousand pAsurams; those who can sing this decad with the meanings, being triggered by love, at all times whether day or night, will be freed from sin which puts hurdle for experiencing bhagavAn.

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

  • koNda mUrththi Or mUvarAyk kuNangaL – “guNangaL koNda mUrththi Or mUvarAy” – being the three individuals having the form matching the qualities such as sathva, rajas and thamas. Creation etc which match the particular quality will manifest in each of those forms. Among the three forms, in two forms [brahma and rudhra], he pervades through other jIvAthmAs.
  • padaiththu … – Engaged in creation with rajO guNam, annihilation with thamO guNam and protecting all of these with sathva guNam.
  • appuNdarIgam …AzhwAr is speaking about emperumAn‘s lying on the causal ocean to do all of these. Only for the benefactor who reclined himself on the causal ocean to engage in the creation of the universe, with the lotus flower in his divine navel which is well known [as the source of creation]. By “appuNdarIgak koppUzh“, emperumAn being the cause and brahmA and rudhra being the effect is explained. The creation of one individual [brahmA] only needs to be proven; as said in vEdham “brahmaNa:puthrAya jyEshtAya SrEshtAya” (rudhra, who is the eldest son and the best), the creation of other person will be naturally explained. After saying in nAnmugan thiruvandhAdhi 1nAnmuganai nArAyaNan padaiththAn” (SrIman nArAyaNa created brahmA), thirumazhisai AzhwAr would further explain the creation of others. In this manner, this is explained by vEdham as well as vaidhikas.
  • thoNdar … – To overcome the anguish of meditating upon the sensual pleasures and the senses, AzhwAr is focussing on the ultimate state of SEshathvam (servitude) [i.e. servitude towards the devotees of emperumAn and their devotees]; just as someone who experienced heat will delve deep into a pond to refresh himself.
  • kaNdu pAda vallAr – Can those who meditate upon AzhwAr‘s state, sing? [No – they will also melt].
  • kaNdu – Considering these pAsurams to be our refuge.
  • vinai pOm kangulum pagalE – Sins [which cause attachment to senses] will be eliminated from day and night. Difficulties explained in thiruvAimozhi 7.1.2irAp pagal mOdhuviththittu” will be eliminated.

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 33 – adichchagadam sAdi

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avathArikai

In the previous pAsuram, AzhwAr had implored samsAris (dwellers of materialistic realm) to attain emperumAn by saying adaiminO. Would the hurdles which have been chasing samsAris from time immemorial allow them to attain emperumAn? AzhwAr says in this pAsuram that emperumAn has the quality of removing hurdles for nappinnaip pirAtti, who is very dear to him, and for others. Hence there is no need to fear for enemies.

Let us go through the pAsuram and its meanings:

adichchagadam sAdi aravAtti Anai
pidiththosiththup pEymulai nanjuNdu vadippavaLa
vAippinnaith thOLikkA vallERReruththiRuththu
kOppinnumAnAn kuRippu

Word for Word Meanings

adi sagadam sAdi – kicking the demon chakatAsuran with his divine foot
aravu Atti – shaking up the  snake kALiyan
Anai pidiththu osiththu – catching hold of the elephant kuvalayApIdam and breaking its tusks
pEy mulai nanju uNdu – drinking the poisoned milk of the demon pUthanA
vadi pavaLa vAy pinnai thOLikkA – for the sake of nappinnai pirAtti who had beautiful coral-like lips and beautiful shoulders
val ERu eruththu iRuththu – breaking the humps of powerful bulls
pinnum – moreover
kuRippu – through his divine mind
kO AnAn – he became the lord

vyAkyAnam

adichchagadam sAdi – did he not give himself to his followers by killing the demon chakatAsuran with his divine foot, just seven months after being born!

aravAtti – the word adi can be added here too. emperumAn as kaNNan (krishNa) shook up the snake kALiya through his divine foot, chased it (out of the river yamunA) and protected the cows and cowherds. Since the word “chased” has been used in the vyAkyAnam, it is quite possible that the text is aravOtti (chasing the snake) and not aravAtti (shaking up the snake).

Anai pidiththu osiththu – taking the elephant kuvalayApIdam (which was engaged by kamsan to kill krishNa) by his hand and breaking its tusks.

pEy mulai nanju uNdu – even when krishNa was an infant, the demon pUthanA came in the garb of his mother to kill him by applying poison to her bosom. krishNa drank that poison as if it were nectar. Didn’t nammAzhwAr mercifully say in his thiruvAimozhi 1-5-9perumAvanjappEy vIya thUya kuzhaviyAy vidappAl amudhA amudhu seydhitta mAyan ” (the amazing entity who, even as an infant drank the poisoned milk  as if it were nectar, from the deceitful pUthanA, such that she was destroyed)!

vadippavaLa vAyppinnaith thOLikkA vallERReruththiRuththu – destroying the necks of seven bulls which were as strong as he himself was, by hugging them with his divine form, for the sake of nappinnai who has beautiful lips looking like coral and beautiful shoulders.

adichchagam sAdi aravAtti – destroying enemies through his divine feet.

Anai pidiththosiththu – destroying enemy through his divine hand

pEymulai nanju uNdu – destroying enemy through his divine mouth

vallERReruththiRuththu – destroying enemies through his complete divine form

He used his entire divine form for nappinnai who is a distinguished entity to attain. For the other enemies he used only one or other divine part of his form. There is no difference in the activity, as far as destroying the enemy was concerned. As far as means for destroying the enemy is concerned, anything is accepted, whether hand or leg or mouth.

vadippavaLa vAyppinnaith thOLikkA – shouldn’t the means applied for a distinguished entity be appropriate for that entity? Hence emperumAn used his entire divine form for destroying the seven bulls by hugging them.

pinnum kuRippu kOvAnAn – after the duration of incarnation was over he carried on with the task of destroying enemies of his followers through his internal implement of sankalpa (vow) instead of using external implements of divine hand, foot, mouth etc. He remained the lord of the worlds once again.

pinnum – when emperumAn is there to take care of enemies irrespective of whether he incarnates or not, and doing it as a profession, why do you people bother about enemies, asks AzhwAr.

We will take up the 34th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7th centum – audio

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thiruvAimozhi

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Meanings

Focus of this centum – sathyakAmathvam – bhagavAn being able to fulfil all his desires

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