Monthly Archives: July 2018

thiruvAimozhi – 7.2.3 – vatkilaL

Published by:

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

Full series >> Seventh Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki’s mother says “What did you do to her, to have her reach this state?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki’s mother says “Being the one who has incarnations which are focussed on eliminating the enemies of the devotees, what did you do to her, to have her reach this state? “.

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

vatkilaL iRaiyum maNivaNNA! ennum vAnamE nOkkum maiyAkkum
utkudai asurar uyir ellAm uNda oruvanE! ennum uLLurugum
katkilee unnaik kANumARaruLAy kAguththA! kaNNanE! ennum
thitkodi madhiL sUzh thiruvarangaththAy! ivaL thiRaththen seydhittAyE?

Listen

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

iRaiyum – even a little bit
vatku – shyness which is her identity
ilaL – she is not having;

(as a result, without considering that I am present there)
maNivaNNA – Oh one who is obedient to me like a blue gem which can be placed in the pocket!
ennum – says;

(thinking that he will arrive hearing the sorrowful cry)
vAnamE – sky
nOkkum – looks up;

(due to not seeing him there)
maiyAkkum – becomes unconscious;

(not to think that the delay is due to hurdles)
utku – pride
udai – having
asurar – demoniac person’s
uyir – life
ellAm – without any remainder
uNda – swallowed
oruvanE – oh independently valorous person!
ennum – says;

(thinking about such quality of eliminating the enemies)
uL – inside
urugum – breaks down;

(as said in “na chakshushA paSyathi“)
katku – by the eye
ilee – oh one who is difficult to be seen!
unnai – you (who cannot be missed to be seen for my survival)
kANumARu – to be seen
aruLAy – kindly be merciful;

(when you desired to show yourself)
kAguththA – as the divine son of dhaSaratha who manifested himself to those belonging to cities and forests as said in “pumsAm dhrushti chiththApahAriNAm” and “dhadhruSu: vismithAkArA:” respectively
kaNNanE – did you not incarnate as krishNa who manifested your beauty to cowherd girls as said in “thAsAm AvirabhUth“?
ennum – says;

(to ensure that those from subsequent times do not miss out)
thiN – firm
kodi – having flag
madhiL – fort
sUzh – surrounded
thiruvarangaththAy – oh one who is residing in kOyil (SrIrangam)!
ivaL thiRaththu – to put her in sorrow
en seythittAy – what did you do?

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

My daughter is not having shyness which is her identity, even a little bit; she says “Oh one who is obedient to me like a blue gem which can be placed in the pocket!” She looks up the sky and becomes unconscious; she says “Oh independently valorous person who swallowed the life of the prideful, demoniac persons without any remainder!” She breaks down inside her; she says “Oh one who is difficult to be seen by the eye! kindly be merciful to be seen by me”; she says – did you not incarnate as the divine son of dhaSaratha who manifested himself to those belonging to cities and forests as said in “pumsAm dhrushti chiththApahAriNAm” and “dhadhruSu: vismithAkArA:” respectively and krishNa manifesting your beauty to cowherd girls as said in “thAsAm AvirabhUth“? [mother says] Oh one who is residing in kOyil (SrIrangam) which is having the firm flag on the surrounding fort! What did you do to her to put her in such sorrow?

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

  • vatkilaL iRaiyum – nanjIyar mercifully explains this as “she is finished”. vatku – lajjA (shyness). A woman will be known by her shyness. If a quality which is close to the identity is lost, the entity itself will also be lost. Without the quality which identifies an entity, the entity will not exist.

What is the clue for her loss of shyness?

  • maNivaNNA ennum – She is saying the name of her husband. She is describing the beauty of her husband in the presence of her mother. She is revealing those matters which she would hide even if I enquired her about the same. A girl who is in love, will obviously like his physical beauty; she is describing the feature in which she became captivated. She has now acquired the nature of thinking about his form, speaking about his form and enjoying his form! She prays towards him for the same thing as said in thiruvAimozhi 7.1.8un chinnamum thirumUrththiyum sindhiththEththik kai thozhavE aruL enakku”  (Bless me to worship your divine form which is decorated with distinguished symbols such as Sanka, chakra etc).
  • maNivaNNA ennum – She kept highlighting his beautiful form and simplicity. His form and qualities cannot be spoken about whatever may be one’s state as said in SrI rAmAyaNam ayOdhyA kANdam 58.35 “adhrushta pUrva vyasanA mruthuseelA manasvinI | thEna dhu:kEna rudhathI naivam Akinchith abhravIth ||” (sIthAp pirAtti who is tender, grave and in great sorrow which was never seen by her previously, was crying due to that sorrow and could not speak to me).
  • vAnamE nOkkum – He is incapable to remain there after hearing the cry “maNivaNNA!“. As he appeared through that sound [sky/ether which is the element which carries sound] for SrI gajEndhrAzhwAn, she is looking up at the sky to see his arrival. She is in an even more dangerous state than SrI gajEndhrAzhwAn’s state which is said in vishNu dharmam “paramApadham Apanna:” (one who was caught in great danger).

As she is not seeing his arrival there,

  • maiyAkkum – becoming unconscious; becoming bewildered.

Would becoming unconscious help in eliminating the hurdles? [No]

  • utkudai … – When I try to come to you, the hurdles appear too. But if you come to me, who will be able to stop that? utku – pride. For him to destroy the enemies, they should be prideful and many.
  • uNda – As said in SrIvishNu purANam 1.19.24 “babau janArdhana: kruththa:” (bhagavAn, with anger, consumed the wind named athichOshaNam).
  • oruvanE ennum – Even if there is comparison for his beauty, there is nothing comparable to his valour.
  • utkudai … – She is speaking like a vIrapathni (wife of a valorous person). She is the one who said in SrI rAmAyaNam sundhara kANdam 22.16 “thvam nIcha SaSavath smrutha:” (You are like an inferior rabbit in front of SrI rAma).
  • uL urugum – She would become broken thinking “Why am I losing emperumAn while there is no shortcoming?” As there is no reason for the delay, she will melt like ice due to not attaining emperumAn. Others [such as mother et al] will question “just because she melts, would he who is beyond the senses, become visible?”; but she remains “is there any such rule for the one who gets him by his mercy?” What is said in thaiththirIya upanishath as “na chakshushA paSyathi” is for those who try to see him with their own effort; it is not difficult when emperumAn himself shows him as said in upanishath “thasyaisha AthmA vivruNuthE thanUm svAm” (paramAthmA shows his form to those who are blessed by him). Did he not bestow divine eyes and show himself to arjuna et al?
  • katkilee –  Oh one who is not visible for the eyes!
  • unnaik kANumARu aruLAy – It is difficult to see you for those who try to see you on their own; is it difficult to see you even for those who get to see you by your mercy?

emperumAn asks “Who did I show myself to with my mercy?”

  • kAguththA – Did you not show yourself to the residents of the city and the forest as said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “rUpaudhAryaguNai:” (his form, magnanimity and simplicity) and SrI rAmAyaNam AraNya kaNdam 1.1 “rUpam samhananam lakshmIm” (his form, beauty and tenderness)?

emperumAn asks “Are you just saying this based on my one-off act?”

  • kaNNanE – Did you not show your form to those girls who were born in the same clan? SrI bhAgavatham 10.32.2 is explained.
    • thAsAm AvirabhUth – Like a heavy down pour on the crop in a drought-hit field.
    • smayamAna mukhAmbuhuja: – On appearing in front of them, his face acquired new freshness.
    • pIthAmbaradharas sragvI – He changes the minds of the girls by showing off his well-worn clothes and the garland on the shoulder.
    • sAkshAth manmadha manmadha: – Whatever the world goes through with cupid, cupid goes through with emperumAn!
    • thitkodi … – When asked “You did not help me during your incarnations!” emperumAn says “Have I not mercifully reclined here (SrIrangam) for those who missed out during my incarnations?” I have hoisted the flag and am waiting to show myself to those who are favourable towards me. The firmness could be an adjective for both the fort and flag; thitkodi also means that which is never replaced. The flag which is hoisted to indicate “whoever desires to come is welcome”.
    • ivaL thiRaththu en seydhittAyE – What did you do to her to have her go mad at you in this manner? He would apply a medicine without her knowledge. The medicine is his face only as said in nAchchiyAr thirumozhi 2.4 “maiyal ERRi mayakka un mugam mAya mandhiram thAnkolO” (Your face is the medicine which will drive me mad). When asked “what does she need now?” she says that, as a retaliation, parAnguSa nAyaki who is like pirAtti as said in sundhara kANdam 16.14 “thrailOkya rAjyam sakalam sIthAyA nApnuyAth kalAm” (the three worlds, emperumAn who is indicated by the term world, and everything else is no match for sIthA), should be placed in front of emperumAn, and make him go through the same torment she went through.

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 – 37 – vAnulavu thIvaLi

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr was asked whether emperumAn is the causative entity for all. This pAsuram is his response.

Let us go through the pAsuram and its meanings:

vAnulavau thIvaLi mAkadal mAporuppu
thAnulavu vengadhirum thaNmadhiyum mEnilavu
koNdal peyarum dhisaiyettum sUzhchchiyum
aNdandhirumAl agaippu

Word for Word Meanings

vAn – sky
ulavu – moving
thI – fire
(ulkavu) vaLi – moving wind
mA kadal – huge ocean
mA poruppu – huge mountains sustaining earth
ulavu – roaming
vem kadhir thAnum – sUrya with hot rays
thaN madhiyum – chandhra who is cool
mEl nilavu – moving above
koNdal – clouds
peyarum – chEthana (sentient) entities
dhisai ettum – eight directions
sUzhchchiyum – layers of various materials which surround
aNdam – universe which comprises all these
thirumAL – emperumA’s
agaippu – formed due to emperumAn’s sankalpa (vow)

vyAkyAnam

vAn – sky (here it refers to ether)

ulavu thI vaLi mAkadal – the entities which keep moving constantly, namely fire, wind and water. The word kadal (ocean) is indicative of the entire water entity (water in various forms such as ocean, river, stream, lake etc)

mA poruppu – the huge mountains which sustain earth. This refers to the entity of earth [thus, AzhwAr has mentioned about the five elements of ether, air, fire, water and earth].

thAnulavu vengdhirum thaNmadhiyum – sUrya (sun) and chandhra (moon) who keep moving around. ulavu – moving. Just as it is mentioned in thaiththirIya upanishath Anandhavalli “bhIshOdhEthi sUrya:”, sun (and moon) would rise and set at appropriate times out of fear for emperumAn.

mEl nilavu koNdal – clouds which keep moving above, in the sky.

peyarumchEthana varga (sentient entities)

koNdal peyarum – could also be construed as that which is called by the name of cloud.

dhisai ettum – the eight directions as mentioned in rig vEdha “dhiSascha nArAyaNa…” (nArAyaNa is also the eight directions…)

sUzhchchiyum – the seven AvaraNas (fortified layers) surrounding universe

aNdam – the universe made up of all these

thirumAL agaippu – these are controlled by the thoughts rising in emperumAn’s divine mind. Since AzhwAr has used the term thirumAL agaippu it is implied that the purpose of creation carried out by emperumAn is for the happiness of pirAtti (SrI mahAlakshmi) and that in this activity of creation, pirAtti has a role to play, even if it is not primary.

We will take up the 38th 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 – 7.2.2 – en seyginRAy

Published by:

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

Full series >> Seventh Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki‘s mother says “Where will this girl’s state lead her to?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki’s mother says “While you are the protector in all manners, where is her state leading to?”.

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

en seyginRAy en thAmaraik kaNNA ennum kaNNIr malga irukkum
en seygEn eRi nIrth thiruvarangaththAy ennum vevvuyirththuyirththurugum
mun seydha vinaiyE mugappadAy ennum mugil vaNNA thaguvadhO ennum
mun seydhivvulagam uNdumizhndhaLandhAy en kolO mudiginRadhivatkE

Listen

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

en – (first) making me existing for you only
thAmarai – very enjoyable (to cause desire in me)
kaNNA – Oh one who is having eyes!

(Are you thinking of looking at me to let me enjoy you? Or are you thinking to keep me away?)
en seyginRAy – what are you thinking to do?
ennum – says;

(as there is no response for that, due to inward heat, in the heart)
kaN – eye
nIr – tears
malga – to overflow
irukkum – remain put being unable to move;
eRi – with rising waves
nIr – having water
thiruvarangaththAy – Oh one who resides in kOyil (SrIrangam)!

(While you who are capable of making me reach you who are easily approachable but remain without doing anything, I who am incapable and in anguish)
en – what
seygEn – shall I do?
ennum – says;

(since emperumAn did not appear for this Akinchanyam (lack of anything in self))
vev – (due to inward heat) to become hot
uyirththu uyirththu – repeatedly breathing heavily
urugum – will melt due to that situation;

(to suffer in this manner)
mun – previously
seydha – (I) committed
vinaiyE – karma (virtues/vices)
mugappadAy – appearing in front
ennum – says considering the karma to be a chEthana (sentient being) due to its act of causing harm;

(after realising that even the karma is at his disposal)
mugilvaNNA – Oh one who is magnanimous like clouds which pour the rain without distinguishing between land and water!

(your not appearing in front of me)
thaguvadhO – does it match (such magnanimity)?
ennum – says;

(as a result of his magnanimity)
i – this
ulagam – world
mun – first
seydhu – created
uNdu – consumed (during deluge)
umizhndhu – spat out
aLandhAy – Oh one who measured and accepted!
ivatku – for her (who cannot survive without you)
en – how
mudiginRadhu kolO – is it going to end?

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

She says “Oh one who is having very enjoyable eyes which are making me exist for you only! What are you thinking to do?” With tearful eyes, she would remain put; she says “Oh one who resides in kOyil (SrIrangam) which is having water with rising waves! what shall I do?” She will repeatedly breathe [heavily] to become hot inwardly and will melt due to that situation; she says that her previous karma is appearing in front of her, considering the karma to be a chEthana due to its act of causing harm; she says “Oh one who is magnanimous like clouds which pour the rain without distinguishing between land and water! Does it match your magnanimity [to not appear in front of me]?” [the mother asks] Oh one who first created, consumed, spat out, measured and accepted the world! How is it going to end for her? Implies “Is she going to be included in the group of those who are protected by you, to end her distress? Or is she going to be pushed out to be kept away?”

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

  • en seyginRAy – As the anguish increases, they will only ask him [for a solution].
  • en thAmaraik kaNNA ennum – She is saying “Can you not shower your mercy like cloud pouring into dried out crop which is seeking water?” It is said in SrIvishNu purANam 1.20.16 “avalOkana dhAnEna bhUyOmAm pAlaya” (Oh lord! protect me with your glance). She said “thAmaraik kaN enRE thaLarum“; while becoming conscious too, she would blabber the same thing. When she approached him [previously], he said through his eyes “My belongings and I are at your disposal”; only based on that, she fully submitted herself. Thinking about how he would glance at her and how he would embrace her with his hands, she would be overwhelmed with emotions and remain with tears in the eyes, as he she united with him and separated.
  • en seygEn … – She says “Can you not throw me into the wavy waters to eliminate my suffering?”. The water of divine kAvEri river would remain hot like moon for those who are in separation [in separation, even the coolness of moon will be unbearable].
  • en seygEn – What shall I do to reach you? As she did not attain him immediately, she would sigh thinking “This is how nicely we attained him” [being sarcastic]. As said in SrI rAmAyaNam sundhara kANdam 17.29 “dhahanthIm iva niSvAsair vrukshAn pallava dhAriNa:” (she who appears to be burning the tender shoots of the trees, with her sighing), she is trying use her sigh to eliminate her enemies. Her enemy now is the trees with tender shoots [they are fresh, while she is suffering]. They would all stand together and torment her. Even rAkshasi would sometimes sleep [and give break for their torment] but these trees stand firm all the time. They remain firm all the time.
  • urugum – She will remain there while melting.  She would melt so much that there is no entity to sigh anymore. She would breathe heavily with heat for long time and will melt due to that heat.
  • mun seydha vinaiyE – Seeing the means to firm up [from the melted state]. She says “Oh my perviously committed sins! Please stand in front of me”. If you stand in front of me, I will stop asking him “thAmaraik kaNNA – en seyginRAy” (oh lotus eyed lord! what are you planning to do?). She remains “As my suffering is a result of my own sins, who can I blame for that?” Both the divine daughter of king janaka and parAnguSa nAyaki have the same situation; both remain “everything good is because of him; and everything bad is because of me”. sIthAp pirAtti said in SrI rAmAyaNam sundhara kANdam 38.48 “mamaiva dhushkrutham kinchith mahadhasthi na samSaya:” (My sins are huge; there is no doubt).
  • mugil vaNNA thaguvadhO ennum – My sins aside, would you only act based on my karma? thaguvadhO – will it fit your magnanimity? She says “For your magnanimity due to which you shower mercy towards all like a cloud which pours rain on water and land, is this a fitting conduct?” She says “emperumAn is capable of manifesting himself saying ‘is this sin really powerful in my presence? Did I not cause it in the first place?’ ” Though this overwhelming attachment is a result of bhakthi (love/devotion), since it is stopping her from enjoying bhagavAn, she is highlighting it to be a sin. Whatever causes unfavourable results, that is called sin. When the text is read as “thagavidhO“, she says “If the result of my sin is to be experienced by me, what is the purpose of your mercy?” By saying “mun seydha vinaiyE mugappadAy“, the opinion of those [pUrva mImAmsaka] who say “the karma will remain as adhrushta (invisible) and give the result later” is expressed; by saying “mugilvaNNA“, it is the opinion of vEdhAnthis who say “result can be bestowed only by the supreme lord’s mercy”. The previous statement is similar to the words of sugrIva et al who said “those who are with defects do not belong in SrI rAma’s group”; subsequent words are like the philosophy of SrI rAma as in SrI rAmAyaNam yudhdha kANdam 18.3 ‘dhOshO yadhyapi thasya syAth’ (Even if faults are there in him, let them be). The previous statement is similar to SrI bhagavath gIthA 9.34mAm namaskuru” (worship me) [onus is on AthmA]; “thagavidhO” is like SrI bhagavath gIthA 18.66mA Sucha:” (do not grieve) [onus is on bhagavAn].

emperumAn asks “Where did you see my magnanimity fructifying to say “mugilvaNNA”?”

  • mun seydhu … – You performed creation etc out of your natural inclination; did you not create these and protect them when there was no tool for the AthmAs to say “thagavidhO“? During the danger of deluge, did you not secure them in your stomach, release them out when it was apt and measure the world by walking all over and hence protect in all manners!
  • en kolO mudiginRadhu ivatkE – It appears that the entity (parAnguSa nAyaki) will be finished. Are you seeing or not, the difference between the earth which you protect and her? (she has placed all her responsibility on you and is helpless;) Is it her karma or your mercy which is going to win? (Implies, what are you going to do for her? or what is going to happen to her state?).

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 – 36 – nAgaththaNai

Published by:

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

Full Series

<< Previous

ArAvamudhan – thirukkudandhai

avathArikai

AzhwAr wonders whether it was in only one place where he had reclined. The reasons for reclining in many places were due to the tiredness of measuring the worlds and for entering the minds of devotees who have a desire for emperumAn.

Let us go through the pAsuram and its meanings:

nAgaththaNaik kudandhai vehkAth thiruvevvuL
nAgaththaNai arangam pEranbil nAgath
thaNaip pARkadal kidakkum Adhi nedumAl
aNaippAr karuththan AvAn

Word for Word Meanings

nAgaththu aNai – on top of the mattress of thiruvananthAzhwAn (AdhiSEshan)
kudandhai – at thirukkudandhai (present day kumbakONam)
vehkA – at thiruvekka (in kAnchIpuram)
thiru evvuL – at thiruvevvuLUr (present day thiruvaLLUr)

(in the same way)
nAgaththaNai – on top of the mattress of thiruvananthAzhwAn
arangam – at thiruvarangam (SrIrangam)
pEr – at thiruppEr (dhivyadhEsam kOviladi, near thiruchchi)
anbil – at thiruvanbil (near thiruchchi)

(in the same way)
nAgaththu aNai – atop AdhiSEshan
pARkadal – at thiruppARkadal (milky ocean)
Adhi nedumAl – sarvESvaran (lord of all) who is the cause for the worlds
kidakkum – is reclining

(for what purpose?)
aNaippAr karuththan AvAn – in order to enter the hearts of followers

vyAkyAnam

nAgaththaNaik kudandhai …… nAgaththaNaip pARkadal kidakkum – sarvESvaran is reclining in the dhivyadhEsams of thirukkudandhai, thiruvehkA, thiruvevvuLUr, thiruvarangam, thiruppEr, thiruvanbil and thiruppARkadal, at close proximity to his followers.

aNaippAr karuththanAvAn kidakkum – he is reclining in all these divine abodes in order to enter the hearts of those followers who say “we will embrace you in our hearts” instead of saying “we will not allow you to enter our hearts”.

What is the reason for his waiting to enter the hearts of his followers at the appropriate time?

AdhinedumAlAzhwAr says that it is because he is like a mother to all creations.

Adhi – he is the cause for the universe, just like a mother is the cause for a child. At one point of time (during deluge) he had sustained all the creations in his stomach and protected them.

nedumAl – he has deep affection, just like a mother.

We will take up the 37th 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 – 7.2.1 – kangulum pagalum

Published by:

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

Full series >> Seventh Centum >> Second decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s mother informs her daughter’s unconscious state to periya perumAL and asks him “What are you going to do to her?”

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

kangulum pagalum kaN thuyil aRiyAL kaNNa nIr kaigaLAl iRaikkum
sangu chakkarangaL enRu kai kUppum thAmaraik kaN enRE thaLarum
enganE dharikkEn unnai vittennum iru nilam kai thuzhAvirukkum
sengayal pAy nIrth thiruvarangaththAy ivaL thiRaththen seyginRAyE?

Listen

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

kangulum – night (when worldly people sleep)
pagalum – day (when those who are in love sleep)
kaN – eyes
thuyil – to sleep
aRiyAL – does not even realise;

(since her eyes are filled with tears of sorrow to stop her from sleeping and similar to one trying to empty out water from ocean with hands)
kaNNa nIr – tears

(to stop)
kaigaLAl – with her hands
iRaikkum – removing them

(thinking that he would take pity on her teary eyes, he would arrive as said in thiruvAimozhi 6.9.1kUrArAzhi veN sangEndhi” as she desired)
sangu chakkarangaL – Sanka (conch) and chakra (disc)
enRu – saying
kai kUppum – she would perform anjali which she would do upon his arrival;

(thinking about the eyes which would throw a cool glance)
thAmarai – lotus like
kaN – eye
enRE – saying that

(due to not seeing that)
thaLarum – would become tired;
unnai – you (who have such beautiful weapons and limbs)
vittu – without
enganE – how
dharikkEn – will I sustain?
ennum – will say;

(due to her great sorrow)
iru nilam – the whole ground

(as he touched with his foot, she would)
kai – with her hand
thuzhA – search
irukkum – will remain in an inactive state (due to not having strength for searching the land too);
sem – reddish due to youthful state
kayal – fish
pAy – jumping around
nIr – having water
thiruvarangaththAy – oh one who is residing in kOyil (SrIrangam)!
ivaL thiRaththu – this girl who is having these amazing emotions

(towards her who is unable to sustain in separation from you like the fish separated from water)
en – what
seyginRAy – are you planning to do?

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

My daughter’s eyes do not even realise to sleep in night and day; she is removing the tears from her eyes with her hands; saying Sanka and chakra, she would perform anjali which she would do upon his arrival; saying “lotus like eye”, she would become tired; she would say “how will I sustain without you”; she would search the ground with her hand and will remain in an inactive state; oh one who is residing in kOyil (SrIrangam) which is having water bodies in which youthful, reddish fishes jump around! What are you planning to do for this girl who is having these amazing emotions?  Implies “are you planning to eliminate the sorrow or increase the same?”

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

  • kangulum pagalum kaN thuyil aRiyAL – When are you planning to make her sleep? The boundary of day and night was set up to give a break to the continuous sorrow of those who are suffering in separation; that is not helping her. In the night, one would spend the time by engaging in the pleasures, and in the day, one would spend time thinking “it is getting closer to night”; since she is saying “enganE dharikkEn unnai vittu” (How can I sustain without you?) she cannot sustain herself like that. She does not even realise the day and night which are meant to pacify her. Even the day became useless like the night.
  • pagal – (for those who are in love) when they enter the adolescent stage, as they are constantly engaging with their beloved person, they would not sleep in the night; to compensate for the lack of sleep in the night, they would sleep well in the morning! She is not even getting such sleep. emperumAn made her to be like him as said in SrI rAmAyaNam sundhara kANdam 36.44 “anidhras sathatham rAma:” (SrI rAma never sleeps). This is how he gave his sAmyApaththi (equivalence) to her as said in muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (jIvAthmA attains equality (in eight qualities) with supreme lord). Instead of saying “kaN thuyil koLLAL” (she would not sleep), here it is said as “kaN thuyil aRiyAL” (she would not know about sleep) because, in samSlEsham (union), he would not let her sleep and in viSlEsham (separation) her sorrow in separation will not let her sleep; so, in both cases, she does not get to sleep [hence, she does not even know about sleep]. Even if she would have slept during union, the mother who observes her current suffering, would not consider that sleep as significant! The mother would not consider that sleep as significant since it is a rehearsal for her subsequent suffering. Just as someone who was born in a prison cell and was raised there, would think about that suffering even after getting released and living comfortably.
  • aRiyAL – While being together with SrI rAma in the forest, lakshmaNa considering sleep to be a hurdle, gave it up. This is the distinguished nature of parAnguSa nAyaki even more than such servitors. Though AdhiSEsha [previous form of lakshmaNa] never knew sleep, to play the role of lakshmaNa properly, he pretended to give up the sleep.
  • kaNNa nIr kaigaLAl iRaikkum – But her ignorance is not manifested all the times! Thinking “at this stage, my lord will certainly come, and I cannot be with teary eyes or have tired posture when he comes; I should see from the time he enter this place” she is trying to hide her tears. How amazing! She thinks that she can stop her tears and starts working on it. It is said in thiruviruththam 18 “kadal koNda kaNNIr” (tears like ocean). She is thinking that she can fetch the water from the ocean using a kOkuL leaf and empty the ocean! She is trying to empty the tears using her own hands. It is as said in SrI rAmAyaNam sundhara kANdam 33.4 “kimartham thavanEthrAbhyAm” (why are tears flowing from the eyes of your highness?).
  • sangu – She is thinking about the divine form which will appear in front of her, once she stops the tears. She is desiring to see him with his divine weapons as said in thiruvAimozhi 6.5.1thavaLa oN sangu chakkaram” (white coloured radiant conch and chakra)! Only for those unfavourable ones, emperumAn should remain two-handed. arjuna who desired to his original form, said in SrI bhagavath gIthA 11.46thEnaivarUpENa chathurbhujEna” (your original four handed form). She desires to say “kUrArAzhi veN sangEndhi” , but is unable to complete that due to her weakness; just as a thirsty person would request water using sign language [being unable to speak], here parAnguSa nAyaki performs an anjali [to indicate her desire to see him with his weapons].
  • thAmaraik kaN enRE thaLarum – While trying to say how his eyes expand up to those AzhwArs [Sanka, chakra et al are all nithyasUris who are known as AzhwArs (immersed in bhagavath anubhavam) with certain forms] and manifest their beauty, she became weakened. Setting out to say as in thiruvAimozhi 9.2.1 “un thAmaraik kaNgaLAl nOkkAy” (you glance at me with your lotus eyes), she became weakened. As said in SrI rAmAyaNam sundhara kANdam 26.37 “rAmam rakthAntha nayanam apaSyanthI dhu:khithA” (I have become anguished due to not seeing SrI rAma’s eyes which are red in their ends).

Why are you becoming weakened? Why can’t you spend your time doing something else? ..

  • enganE dharikkEn unnai vittu ennum – Can I be pacified that I desired for param (bhagavAn’s form as paravAsudhEva in SrIvaikuNtam) or vyUham (bhagavAn’s form in kshIrAbdhi) [and rightfully did not get to see them due to the distance]?
  • unnai vittu enganE dharikkEn ennum – She is asking if she was caught in worldly pleasures in the absence of which she could engage in [casual] gambling, chess etc? [No. She is caught in the most distinguished emperumAn, so she cannot sustain herself in his absence]. If you knew your own greatness “Should you not know that those who get separated from me will not survive?”
  • unnai vittu enganE dharikkEn ennum – Have you not seen yourself in the mirror? If you have seen yourself, you will not separate [from yourself]; if you separated, you too will suffer like her.

As emperumAn did not arrive even after saying “enganE dharikkEn” (how will I survive?),

  • iru nilam kai thuzhA irukkum – (due to the mud which was created from the tears) the great earth became a semi-solid state like sandalwood paste in a small container.
  • sem kayal – Even the animals (fish in this case) are well nourished! They are healthy and active; but she lost her complexion. One which held on to nAra (water) is living happily; but why is my daughter who held on to nArAyaNa in distress?
  • sem kayal – Beautiful fish. Only if that fish can survive without water, she can survive without you. She is mentioned in SrI rAmAyaNam ayOdhyA kANdam 53.31 “muhUrtham api jeevAva: jalAn mathsyA vivOthruthau” (if we separate from you, we will die like a fish out of the water).
  • ivaL thiRaththu – As said in SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (Look at our bodies), since her state is not explainable through words, the mother is showing her body to emperumAn. Just as the rishis (sages) showed the bodies which were partly consumed by rAkshasas [reference here is to SrI rAma when he came for the first time to dhaNdakAraNya forest], here the mother is showing her daughter’s body which is consumed by the sorrow in separation.
  • en seyginRAyE – What are you planning to do for her? Should she not become as happy as the creatures [like fish] in your town, for seeking you?

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 – 35 – thALAl ulagam

Published by:

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

Full Series

<< Previous

SrI ranganAtha with ubhaya nAchchiyArs – thiruvallikkENi

avathArikai

In the 31st pAsuram, AzhwAr despised people who do not praise emperumAn as perumAnai EththAdha pEygAL. The subsequent pAsurams until the previous one were corollaries of that. In this pAsuram he says “When I do not have enough time to feel for the great activities that emperumAn undertook, what is the point in despising others for their nature?” and takes efforts to sympathise with emperumAn.

Let us go through the pAsuram and its meanings:

thALAl ulagam aLandha asaivE kol
vALA kidandharuLum vAy thiRavAn nILOdham
vandhalaikkum mAmayilai mAvallikkENiyAn
aindhalai vAy nAgaththaNai

Word for Word Meanings

nIL Odham vandhu alaikkum mAmayilai mAvallikkEniyAn – one who has taken residence at the great thiruvallikkENi which is near the great thirumayilai where waves come and lap
aindhalai vAy nAgaththu aNai vALA kidandharuLum – lying still atop the bed of serpent which has five heads and mouths
vAy thiRavAn – he is not even speaking
thALAl ulagam aLandha asaivE kol – (is  this) because of the tiredness after measuring the worlds?

vyAkyAnam

thALAl ulagam aLandha asaivE kol – Oh emperumAn! Are you lying down without moving or speaking because your divine form is tired, having to measure forests, tall peaks, pits, rocks etc with your divine feet, the feet which would turn red the moment SrI mahAlakshmi touches them [in order to  carry out kainkaryam to you] as mentioned in thiruvAimozhi 9.2.10 “vadiviNaiyillA malarmagaL maRRai nilamagaL pidikkum melladiyAi”? (the soft divine feet which is gently stroked by SrI mahAlakshmi who has unparalleled beauty and SrI bhUmippirAtti who is also like that)?

thALAl – it appears that you saw only the connection (between you and the jIvAthmAs, the sentient entities in materialistic realm) when you stroked them with your divine foot in order to uplift them! Did you have to physically carry out this deed (of stroking them) in order to uplift them? Were you not all alone at one point of time [carrying all the worlds in your divine stomach] as mentioned in the pramANam “EkO ha vai nArAyaNa AsIth I na  brahmA nESAna: nEmE dhyAvAprithivI II” (only nArAyaNa was present; not brahmA; not Siva; not the lower or higher worlds) when all these entities were without a form or name, lying inside your stomach, when you decided to create the world with your sankalpa (divine vow) “bahusyAm ….” (let me multiply….)? Could you not have made another sankalpa in order to uplift these jIvAthmAs? Did you have to exert yourself by physically measuring the worlds and in the process, uplifting these jIvAthmAs?

ulagam – did you have to make such efforts for the sake of this cruel world?

aLandha asaivE kolAzhwAr, out of his deep affection for emperumAn, thinks that emperumAn, who is the lord of the indefatigable nithyasUris, has become tired on measuring the worlds. And, emperumAn has the quality of avikAra (does not undergo transformation) as per pramANas. This is termed as asthAnE bhayaSanka (misplaced fear).

vALA kidandhu aruLum vAy thirRavAn – he is remaining motionless, not even turning from left to right…. For us, who have seen the beauty of his reclining posture, in order to enable us to get rid of our deep desire for seeing the beauty of his measuring the worlds, he is displaying the beauty of being motionless.

vAy thiRavAn – just as sumanthra, minister of emperor dhaSaratha mentioned in SrI rAmAyaNam ayOdhyA kANdam “ASayA yadhi vA rAma: puna: SabdhAyayEdhithi” (I was waiting there for a long time in the hope that SrI rAma will come there and call me again…), emperumAn is not pronouncing one word which will enslave his followers.

nILOdham vandhalaikkum mAmayilai mAvallikkENiyAnemperumAn has taken permanent residence in thiruvallikkENi, which is a part of the thirumayilai region, a place where the waves from the ocean will gently lap on the thighs of people who are lying there, putting them to sleep. The waves are doing this because ocean and shore are places which are very much pleasing to emperumAn and the waves come on their own to touch emperumAn with tiny droplets.

nILOdhamAzhwAr thinks that just as those who have toiled in a day come to the shore in order to get a fresh breath of air, emperumAn has also come to the ocean-side in order to rid himself of the tiredness of having measured the world.

aindhalaivAy nAgaththaNai – it appeared that emperumAn was lying on the soft mattress of AdhiSEshan, who, with his five heads, protects emperumAn like an umbrella from wind and sun, and praises emperumAn with his five mouths, in such a way that emperumAn could overcome the tiredness of having to walk across rough terrain and forests, while measuring the worlds.

We will move on to the 36th 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 – 7.2 – kangulum pagalum

Published by:

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

Full series >> Seventh Centum

<< Previous decad

Audio

parAnguSa nAyaki and SrI ranganAthan

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad – previously, AzhwAr called out to emperumAn with anguish on meditating the cruel acts of the worldly pleasures and senses; due to the previously experienced enjoyability in “kannalE amudhE“, he undergoes anguish along with great attachment, and as he did not attain the expected experience, he thinks that it is due to the hurdles and highlights the following aspects about emperumAn who can eliminate those hurdles and bestow that experience:

  1. his being with enjoyable symbols
  2. his specific acts for the protection of all
  3. his eliminating the hurdles which stop his protection from taking effect
  4. his infinite greatness
  5. his being desired by his devotees
  6. his completeness with the weapons which are used to protect his devotees
  7. his reclining on the [milk] ocean for the protection of his devotees
  8. his suprahuman activities during his incarnations
  9. his great love
  10. his great lordship of being the antharyAmi of even those who consider themselves to be the lords

Meditating upon these aspects, AzhwAr thinks “emperumAn who is the protector and is enjoyable as mentioned here, has not eliminated my hurdles and let me enjoy him” and due to great sorrow, performed many acts in discontent and became unhappy. Seeing his state, those who care for him, inform periya perumAL, who is in the easily approachable archAvathAram (deity form), about AzhwAr’s unconscious state due to overwhelming affection. AzhwAr explains this scenario through the words of the mother of the nAyaki (parAnguSa nAyaki, AzhwAr in feminine mood) who is separated from periya perumAL (the lord), being unable to bear her daughter’s great sorrow, out of her helpless situation, visualising periya perumAL’s presence and informing him the same.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr observed the meaning of the term “nama:” in thiruvAimozhi 7.1 “uNNilAviya” stretching it up to servitude towards devotees as said in thiruvAimozhi 7.1.11 “thoNdar thoNdar thoNdar thoNdan satakOpan” (AzhwAr, who is the servitor of the chain of devotees of emperumAn). In thiruvAimozhi 6.10 “ulagumuNda peruvAyA“, he surrendered at the divine feet of thiruvEngadamudaiyAn in the presence of periya pirAttiyAr as purushakAram (mediation, recommendation); since emperumAn still placed AzhwAr in this world where sensual pleasures and senses are in vogue, he thought emperumAn may be trying to abandon him and hence cried out in “uNNilAviya“. If one does not attain the result even after pursuing the sAdhana [means, emperumAn] which has no vyabichAra (invisibility of result) and vyavadhAna (delay), one would become upset and call out for emperumAn only. But why is he still not attaining the result? While the result is on its way, AzhwAr is suffering due to his impatience; he is so tender that his tenderness even defeats ISvara’s omniscience. He does not remain patient as pirAtti as said in SrI rAmAyaNam sundhara kANdam 39.40 “thath thasya sadhruSam bhavEth” (it will be fitting if SrI rAma could come on his own and take me), due to his overwhelming taste [towards emperumAn]. One cannot remain patient if one meditates upon the faults of samsAram (material realm) and emperumAn’s great qualities.

samsAris (worldly people) who don’t know about bhagavAn are not companions for him; nithyasUris (eternal residents of paramapadham) who don’t need to know about not being with bhagavAn [since they never separate from him], are not companions for him as well; to suffer in separation, AzhwAr is the lone person. Whenever bhattar set out to explain this decad, he would place his hand on his head [highlighting one’s own ignorance] and say “How can we speak about this decad, when we do not understand AzhwAr’s state and when we do not have his emotions?”

emperumAn too remained thinking “as AzhwAr has declared that his everything is in my responsibility, and as I have decided to take care of him, would I not fulfil his desires? Whatever experience he would get in paramapadham, while he enjoys the same right here in samsAram, and if he unnecessarily doubts ‘the hurdles are not removed’, I will eliminate his doubts as well; would there not be few days delay here and there? What is the issue here?”. Now, can he keep AzhwAr in this samsAram while he cannot tolerate it? As a [righteous] person would make his own children starve to care for the guests, emperumAn is thinking “Let him suffer for a few days if necessary; let us uplift the world with his prabandham”. emperumAn kept AzhwAr in this world thinking that AzhwAr’s presence here even for a muhUrtham (48 minutes) would be sufficient to reform the world which could not be reformed even by emperumAn himself; AzhwAr was thinking “if he knows my state, and if he is not lacking in ability, why should he use me in his purpose? Why can’t he use someone who can tolerate the suffering here, to reform the world?”. And emperumAn remains thinking “I should reform the world only with the one who cannot tolerate to be in this world”. One should fulfil his/her purpose with the help of a dhESika (AchArya, preceptor). The prapaththi (surrender) which was performed by AzhwAr did not lead to immediate result. This is like brahmAsthram [the best weapon] becoming ineffective.

[SrI bharathAzhwAn is cited as an example for emperumAn‘s svAthanthriyam (freewill) in placing someone in a situation which is undesirable for that person, to fulfil his own purpose]

Now, SrI bharathAzhwAn returned from his uncle’s place and offered his obeisances to his mother; she calls him “rAjan” (Oh king). Unable to bear the anguish of hearing that word, he straightaway runs to SrI rAma [who was in the forest] and surrenders at his divine feet. He prays to SrI rAma “your highness should return to ayOdhyA”; perumAL (SrI rAma) cites many reasons for not returning at the moment and tells him “Dear brother! You should not force me; you spoke as if you are independent; realise your dependence upon me and return to ayOdhyA now”. Similarly, emperumAn is supremely independent to bestow something other than what is prayed by AzhwAr and abandon him; this is why, he is able to do whatever and whenever he desires. AzhwAr’s state is so special that even emperumAn who is sarvagya (omniscient) who can understand AzhwAr’s state cannot do anything for him.

AzhwAr called him saying thiruvAimozhi 7.1.5viNNuLAr perumAnEyO“, thiruvAimozhi 7.1.10mun paravai kadaindhu amudham koNda mUrththiyO” and thiruvAimozhi 7.1.9pala mudhal padaiththAy“, highlighting his parathvam (supremacy in paramapadham), avathAram (incarnations) and jagath kAraNathvam (vyUha state of being the cause of the world); among those, as parathvam is outside this material realm, AzhwAr could pacify himself saying that it is difficult to attain him; as avathAram is in previous ages, he could pacify himself saying that emperumAn did not help me back then; jagath kAraNathvam is done during srushti (creation) when one is in an unconscious state to realise emperumAn‘s help and hence he could pacify himself saying that he could not have done anything in that state; now, to make for all those losses, if emperumAn eternally resides in kOyil (SrIrangam) as periya perumAL, and if one surrenders to such periya perumAL and still does not get his desire fulfilled, one cannot tolerate that. One can tolerate if emperumAn is not present or if there is something lacking in emperumAn’s knowledge (ability etc), one can sustain oneself. AzhwAr is not losing due to lack of simplicity or supremacy in emperumAn. Even in this state, as AzhwAr did not attain the interactions he desired at the divine feet of emperumAn, he loses his own mood and acquires a feminine mood; that too, unable to speak about the state of self, AzhwAr acquires the mood of the divine mother of a nAyaki (parAnguSa nAyaki) and calls out for emperumAn.

Due to the gain/loss in union/separation, AzhwAr acquires feminine mood; why did he acquire the nature of a mother? When a river floods, it could spill over the banks and separately run as rivers, yet, the amount of water reaching the ocean will not reduce. Similarly AzhwAr’s love is so great as said in thiruvAimozhi 10.10.9 “adhaniRperiya avA” (the love which is greater than bhagavAn himself); hence he could assume any mood. parAnguSa nAyaki is unconscious and all her relatives are unconscious; though iLaiya perumAL (lakshamaNa) was more tired than perumAL (SrI rAma), still as he is focussed on protecting perumAL, he would be more alert; in the same say, the  divine mother would become conscious for the protection of her daughter, as they have the family heritage of always depending on the divine feet of emperumAn even in dire situations. She places her daughter at the divine feet of periya perumAL and tells him “she is crying, offering obeisances, becomes unconscious, blabbering, speaking incohesively, breathing heavily, stopping even that, being stunned and having great sorrow in this manner; what are you going to do for her?” and keeps calling out for him.

This clan will always looks towards periya perumAL only.

[Two examples are cited]

ANdAL (dharmapathni of kUraththAzhwAn) said to AzhwAn “Our children have reached the suitable age for marriage; why are you not doing anything about it?” and AzhwAn responds “Why should I start worrying from today for bhagavAn‘s family? You send them to periya perumAL sannidhi around the time when I finish my recital”. ANdAL sends parASara bhattar and SrIrAmap piLLai (vEdha vyAsa bhattar) when AzhwAn completes the recital and stands at the divine feet of periya perumAL. periya perumAL enquires AzhwAn “It appears that you want to say something!” and AzhwAn submits to him saying “Everyone is saying that these children are ready for marriage”. emperumAn said “I will take care”; the subsequent day, suitable brides arrived for them.

agaLanga brahmarAyar [a king and disciple of parASara bhattar], was building the fort in the adaiyavaLandhAn [the outer fort around the SrIrangam temple], and was planning to demolish the house of iLaiyAzhwAn to build the fort. bhattar mercifully heard this and said to the king “Dear son! Don’t think that the fort you build is the protection for periya perumAL; the devoted families who live here are the protection for him; so, what you are doing is fine; but don’t think [pridefully] that you are doing all of this and instead think that periya perumAL is getting it done through you; this way, you will be walking the noble path”.

In this manner, this divine mother of parAnguSa nAyaki too, placing all responsibilities on him, and placing her daughter in between the two auspicious pillars (in front of periya perumAL), humbly reciting his qualities such as aSaraNya SaraNyathva (being the refuge for those without a refuge), and meditating upon emperumAn being the refuge for all irrespective of time, place and qualification, highlights the state of her daughter in the divine heart of periya perumAL.

Each pAsuram is discussed subsequently.

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 – 34 – kuRippenakku

Published by:

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

Full Series

<< Previous

SrIdhEvi bhUdhEvi and sowmya nArAyaNap perumAL – thirukkOshtiyUr

avathArikai

AzhwAr was asked “You had said that one should involve with the faultless qualities of emperumAn without any break. Are you involved like that?” to which he responds in this pAsuram saying “when he has taken residence in divine abodes for my sake, will I turn away from him?”

Let us go through the pAsuram and its meanings:

kuRippenakku kOttiyUr mEyAnai Eththa
kuRipppenakku nanmai payakka veRuppanO
vEngadaththu mEyAnai mey vinai nOy eydhAmal
thAngadaththum thanmaiyAn thAL

Word for Word Meanings

kOttiyUr mEyAnai Eththa kuRippu – my opinion is to keep praising emperumAn who is aptly residing at thirukkOttiyUr.
enakku nanmai payakka kuRippu – my opinion is that I should derive some benefit.

(When such is the case)
vEngadaththu mEyAnai veRuppanO – will I dislike emperumAn who has taken residence at thiruvEngadam?
mey vinai nOy eydhAmal thAn kadaththum thanmaiyAn thAL veRuppanO – will I forget and ignore the divine feet of emperumAn who (protects and) prevents diseases and deeds which come about on account of physical form?

vyAkyAnam

kuRippu enakku kOttiyUr mEyAnai Eththa – my opinion is that emperumAn who has taken residence at thirukkOttiyUr should be constantly praised.

kOttiyUr mEyAnai – he is residing at thirukkOttiyUr since he could not stay at paramapadham (SrIvaikuNtam) on account of not having got me.

kuRippu enakku nanmai payakka – is there any chEthana (sentient entity) who does  not want any benefit for himself? Since I desire to have benefit, I am continuously praising emperumAn.

kOttiyUr mEyAnai – If I look at his basic nature (of being the supreme being) I have to praise him. enakku – If I look at my basic nature (of being a servitor) I have to praise him.

nanmai payakka – the benefit for this chEthana is the greatness accrued out of being together with emperumAn. I am praising emperumAn for getting this benefit.

kuRippu enakku nanmai payakka – Has it not been stated mercifully “svOjjIvanEchchAyadhi thE svasaththAyAm spruhA yadhi I AthmadhAsyam harE: swAmyam svabhAvancha sadhA smara II” (if you are interested in uplifting yourself and if you have a desire to exist, keep meditating constantly on the fact that AthmA (soul) is a servitor and hari (emperumAn) is the master and keep thinking of their natures)?

veRuppanO vEngadaththu mEyAnai – will I ignore the one who has descended from SrIvaikuNtam and is standing at thiruvEngadam? Is there anyone who will kick aside the wealth that one is getting?

meyvinainOy eydhAmal thAn kadaththum thanmaiyAn thAL veRuppanO – will I hate the divine feet of that supreme being who protects us by removing the diseases which affect our (physical) forms and the deeds which are the causative factors for these diseases? Will I forget such divine feet even for a moment? The words should be arranged in this manner – mey nOy vinai eydhAmal (ensuring that the diseases of the body and the deeds responsible for these diseases do not approach…). Alternatively if it is taken as meyvinai  it would refer to the deeds (vices and virtues) which are the result for attaining a physical form. If the text is vevvinai it would mean cruel deeds. The word nOy would refer to the sufferings that one undergoes due to these deeds.

meyvinai nOy eydhAmal thAn kadaththum thanmaiyAn – his very name vEngadaththAn would imply that he removes the deeds which cause taking repeated births.

We will move on to the 35th 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 – 7.1.11 – koNda mUrththi

Published by:

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 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

Listen

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

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 – 33 – adichchagadam sAdi

Published by:

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

Full Series

<< Previous

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

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