Monthly Archives: July 2018

thiruvAimozhi – 7.1.6 – viNNuLAr

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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 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

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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 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

archived in http://divyaprabandham.koyil.org

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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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आर्ति प्रबंधं

<< पासुर ४१

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

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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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thiruvAimozhi – 7.1.4 – sUdhu nAn

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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 fourth pAsuram, AzhwAr says “You are bewildering me by manifesting the sensual pleasures through Sabdha (sound) etc to make me not know that you are the infinite goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are able to accomplish impossible tasks, are bewildering my mind with the senses and are ensuring that I don’t reach your enjoyable divine feet”.

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

sUdhu nAn aRiyA vagai suzhaRRi Or aivaraik kAtti un adip
pOdhu nAn aNugA vagai seydhu pOdhi kaNdAy
yAdhum yAvarum inRi nin agampAl odukki Or AlinILilai
mIdhu sEr kuzhavi! vinaiyEn vinai thIr marundhE

Listen

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

yAdhum – all achEthanas (insentient entities)
yAvarum – all chEthanas (sentient beings)

(without any expectation)
inRi – without leaving anything behind
nin – your
agampAl – inside your divine stomach
odukki – placing them in a corner
Or – a (one which cannot be traced to a location where it sprouted from)
Alin – peepal tree’s
nIL – stretched out (due to having blossomed)
ilai – the leaf
mIdhu – on top of
sEr – reclining (without realising that he is in the dangerous deluge)
kuzhavi – having childishness
vinaiyEn – my, who is embodiment of sin
vinai – sin
thIr – eliminating
marundhE – oh one who is the medicine!
Or – having distinguished strength
aivarai – the five senses
kAtti – showing
nAn – I (who am having the qualification for the ultimate goal)
sUdhu – apt goal
aRiyAvagai – to not know
suzhaRRi – to bewilder in the worldly pleasures
un – your (you, the companion in dangerous times)
adip pOdhu – infinitely enjoyable divine foot which is like a lotus
nAn – I (who has no other refuge)
aNugA vagai – to not reach
seydhu – do
pOdhi kaNdAy – moved away from my vision

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

emperumAn is placing all achEthanas and chEthanas in his divine stomach in a corner, without leaving anything behind and is reclining on top of a peepal tree’s leaf, with childishness; oh such emperumAn who is the medicine for eliminating the sin of me, who is an embodiment of sin! You are showing me the five senses which have distinguished strength, to not know the apt goal and to bewilder me in the worldly pleasures; you ensured that I do not reach your infinitely enjoyable divine foot and have moved away from my vision.

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

  • sUdhu …. – apt goal. That is “For this AthmA, attachment towards worldly pleasures will lead to destruction and experiencing bhagavAn will uplift”. To ensure that I do not realise this.
  • Or aivaraik kAtti – suzhaRRi – Manifesting the worldly pleasures derived from Sabdha (sound) etc, and bewildering me; like consuming bewilderment-inducing food item.
  • un adip pOdhu nAn aNugA vagai seydhu – Ensuring that I don’t reach your divine feet, which are like fresh flowers. Like someone who stops a person, who washed his/her hair to decorate with flowers, from wearing those flowers.
  • pOdhi kaNdAy – If you remain in close proximity, I will not suffer like this! Like those who move away thinking “if we remained here, we cannot avoid showing compassion”.

emperumAn says “It is difficult for me to do whatever you are saying”; AzhwAr responds “Yes, [as if] you have never accomplished any difficult task”.

  • yAdhum yAvarum … – Placing all chEthanas and achEthanas in your stomach, reclining on a closed [non-blossomed] peepal tree leaf, you assumed a form and rested there, as if you need a protector. Did you not do that?

Do we need to highlight a historical incident to prove that you can do the impossible tasks? [We have one example in myself]

  • vinaiyEn vinai thIr marundhE – Oh one who is the medicine to cure the sin of me who is an embodiment of sin! Have you not eliminated my attachment towards the worldly pleasures through Sabdha etc, and made me suffer [in separation like this]!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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आर्ति प्रबंधं – ४२

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आर्ति प्रबंधं

<< पासुर ४१

उपक्षेप

श्री रामानुज सोचने लगे, “हमारी  कितनि सौभाग्य है जो मामुनि जैसे “आकिंचन्यम” (उपहार के रूप में देने केलिए कुछ न हो) और “अनन्यगतित्वं” (कोई भी किस्म कि आश्रय न होना ) में अटल व्यक्ति को हम पाये। अति प्रसन्नता के सात मामुनि को आशीर्वाद के रूप में दिए जाने वाले वस्तुओँ कि सूची बनातें हैं।  मधुर और प्यारे गुणों से भरें मामुनि को श्री रामानुज आशीर्वाद कर रहें थे। उस समय, मामुनि “उंणिलाविय” (तिरुवाय्मोळी ७.१) पदिगम (दशक- दस पासूरम की समूह) कि अर्थ कि विवरण करके अपने “अनन्यगतित्वं” को और प्रकट किये। इस पदिगम में इन्द्रियों की विनाशकार शक्ति की अत्यंत विवरण की गयी है। मामुनि से यह सुनने के पश्चात श्री रामानुज उस स्तिथि पर पहुँच गए जहाँ उनको लगा कि मामुनि कि तुरंत रक्षा किये बिना वें जी नहीं सकतें।  

पासुरम ४२

आईंपुलंगळ मेलिटु अड़रूमपोलुदु अडियेन

उन पदंगळ तम्मै निनैत्तु ओलमिट्टाल

पिन्बु अवैताम एन्नै अड़रामल इरंगाय ऐतिरासा

उन्नै अल्लाल एनक्कु उंडो ?

शब्दार्थ

आईंपुलंगळ – (मेरे) पाँच इन्द्रियाँ

मेलिटु – मेरे ऊपर इतना दबाव डाल रहें है कि

अड़रूमपोलुदु – हर एक , मेरे ऊपर आक्रमण करके अपने भूख बुझाने को आदेश देता है

अडियेन – (उस समय) मैं , जो आपका निरंतर सेवक हूँ , मेरे स्वामि श्री रामानुज

निनैत्तु – के ऊपर ध्यान करूँगा ( जैसे गजेंद्र ने एम्पेरुमान के बारे में सोचा।  मगरमच्छ ने हाथी को पैर पकड़ कर नदी में खींचा , हाथी खुद को किनारे के ओर खींचा। ये १००० देव सालों तक चला ( एक मनुष्य साल , एक देव दिन के समान है ) इतने लम्बे समय के पश्चात , मगरमच्छ की शक्ति बड़ा और हाथी किनारे पर पकड़ खोने लगा।  हाथी को पानी से धरती पर शक्ति अधिक होने पर भी, इस जंग में ऊँचा हाथ होने के कारण मगरमच्छ हाथी को और पानी में खींचता गया। केवल हाथी की सूंड ही पानी के बाहर था। इस समय पर ही हाथी गजेंद्र को एहसास हुआ कि विरोधियों का विनाश करके जनरक्षन करने वाले श्रीमन नारायण ही उसकी रक्षा कर सकेंगें। गजेंद्र ने  “नारायणावो” करके सहाय कि पुकार किया और श्रीमन नारायण को तुरंत रक्षा करने कि प्रार्थना किया। इसी प्रकार मामुनि भी अपनी बेबसी की एहसास होते हुए, एकमात्र सहारा ,श्री रामानुज को पुकारतेँ हैं। )

उन – आपके

पदंगळ तम्मै  – चरण कमलों को

ओलमिट्टाल – (आपके चरण कमलों पर ध्यान करते हुए) अगर मैं आपको पुकारूँ, “रामानुजा”

एतिरासा – हे ! यतियों के नेता

पिन्बु – इसके पश्चात (आपके चरण कमलों पर ध्यान करते हुये आपके दिव्य नाम को पुकारने के पश्चात )

इरंगाय – कृपया आशीर्वाद करें

एन्नै – मुझें

अवैतम – कि, वे इन्द्रियाँ जो अधिक्तर हानिकारक हैं

अड़रामल – मेरे ऊपर न आक्रमण करें

उंडो ? – है कोई अन्य रक्षक? (आप ही एकमात्र सहारा हैं )

एनक्कु – मेरे लिए

उन्नै अल्लाल ? – आपसे अन्य कोई ?

सरल अनुवाद

इस पासुरम में मणवाळ मामुनि कहतें हैं कि श्री रामानुज ही उन्के एकमात्र सहारा और रक्षक हैं।  अनेकों कठिनाईयों से पीड़ित सारे जनों के वे ही रक्षक हैं। अपने बेबसी कि एहसास होने पर श्रीमन नारायण को ही अपने रक्षक मानने वाले हाथी गजेंद्र से अपनी तुलना कर, मामुनि अपनी “अनन्यगतित्वं” कि स्थापना करतें हैं। इसी प्रकार मामुनि, श्री रामानुज के दिव्य चरण कमलों पर ध्यान करते हुए उनके दिव्य नाम को पुकारे , जो “आत्म-रक्षा” कि पुकार है।   

स्पष्टीकरण

मामुनि कहतें हैं कि उन्के पाँचों इन्द्रियाँ उन्पर आक्रमण करके सारें दिशाओँ के ओर खींचते हैं। (पेरिय तिरुमोळि ७.७.९) “कोवै आइवर एन मेय कुड़ियेरि” पासुरम के अनुसार, हर एक इन्द्रिय मुझे सेवक बनाकर अपनी इच्छा पूर्ति केलिए उपयोग करती है।  हे मेरे स्वामि श्रीरामनुज! उस समय मैं,आपका नित्यदास, सहारे के लिए आपका दिव्य नाम पुकारा। यह, मगरमच्छ के पकड़ में फसे, पानी में खीचें गए बेसहारे हाथी, गजेन्द्राळवान के श्रीमन नारायण के दिव्य नाम के चिल्लाहट के जैसे है। पानी मगरमच्छ कि स्थान होने कि कारण, वहाँ मगरमच्छ कि शक्ति बढ़ती है।  यह “ग्राहम आकर्षते जले” वचन से स्पष्ट है। पानी में खींचे जाने पर, गजेंद्र ने ,(विष्णु धर्मं) “मनसा चिन्तयन हरिम” वचनानुसार श्रीमन नारायण पर ध्यान किया। हाथी ने “नारायणावो” पुकारा और मैंने सभी को सारे हानियों से रक्षा करने वाले आपको पुकारा।

मैं आपसे प्रार्थना करता हूँ कि आत्मा केलिए अत्यंत हानिकारक, मेरे पाँच इन्द्रियों के निमंत्रण से मुझे रक्षा करें।  हे साधुओँ के नेता ! आपसे अन्य कोई मेरी रक्षा कर सकता है क्या ? अत: आपको ही मेरि रक्षा करना है। “उन पदंगळ तम्मै निनैत्तु ओलमिट्ठाल” वचन का अर्थ ऐसे समझना चाहिए: श्री रामानुज को चरण कमलों को एकमात्र सहारा मानकर, उन पर ध्यान करते हुए , मामुनि श्री रामानुज के दिव्य तिरुनामम को जोर से पुकारे।  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-42/

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thiruvAimozhi – 7.1.3 – vEdhiyA niRkum

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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 third pAsuram, AzhwAr says “While you are the protector for the universe in all manner, what benefit is there for you to torment me with the senses and stop me from attaining your divine feet?”.

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

vEdhiyA niRkum aivarAl vinaiyEnai mOdhuviththu un thiruvadich
chAdhiyA vagai nI thaduththu en peRudhi! andhO!
AdhiyAgi agalidam padaiththu uNdumizhndhu kadandhidandhitta
sOdhi nIL mudiyAy! thoNdanEn madhusUdhananE!

Listen

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

Adhi – the root cause
Agi – being
agal – very expansive
idam – universe
padaiththu – create
uNdu – protect by placing in stomach (during deluge)
umizhndhu – spit out (subsequently)
kadandhu – measured (to eliminate others’ claim of ownership)
idandhu – dig out (as varAha during intermediary deluge)

(due to these)
sOdhi – radiance (revealing his supremacy over all)
nIL – having tallness
mudiyAy – one who is wearing the crown
thoNdanEn – to me who is desirous of enjoying you
madhusUdhananE – oh one who is capable of eliminating my hurdles like you eliminated [the demon] madhu!
vEdhiyA niRkum – those who pierce through me to torment me
aivarAl – with the five senses
vinaiyEnai – me who is sinner (in being unable to be protected by you)
mOdhuviththu – to be affected
un – you (who is protector of all)
thiruvadi – divine foot
sAdhiyA vagai – to not attain
nI – you
thaduththu – stopping
en – what benefit
peRudhi – you get?
andhO – alas! Implying “the saviour has turned to be the tormentor”

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

emperumAn being the root cause of the expansive universe, created it, protected by placing in his stomach, spat it out, measured it and dug it out; oh one who is wearing the tall, radiant crown! Oh one who is capable of eliminating my (me who is desirous of enjoying you) hurdles like you eliminated madhu! What benefit do you get by having me, the sinner, affected with the five senses which pierce through me to torment me and stopping me from attaining your divine feet? Alas! Implying “the saviour has turned to be the tormentor”.

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

  • vEdhiyA niRkum – I happily desired to serve him in all manners. Whatever I prayed for in thiruvAimozhi 3.3.1udanAy manni” (staying together), is to serve these senses!
  • vEdhiyA niRkum – Those which engage in constant torture. While it is said in yajur vEdham “yAvajjIvam agnihOthram juhuyAth” (as long as one is alive, one should do agni hOthram (fire ritual)), it also allocates certain times of the day for doing that, as in “sAyam prAtha:” (morning and evening); unlike that, whatever I spoke of desiring to serve in all manners to emperumAn, have ended up with these senses.
  • vinaiyEnai – Whatever I longed for enjoyment, has become the cause for suffering.
  • un thiruvadich chAdhiyA vagai nI thaduththu – What a strong relationship! Their [AzhwAr – emperumAn] relationship is such that, AzhwAr can blame emperumAn for his own fault. AzhwAr is speaking as if he performed sAdhanam [bhakthi yOga etc] and someone is holding up the results. Stopping me from attaining your divine feet.
  • en peRudhi – Do you want to only destroy my nature? If you attain some benefit by my suffering, that is what I need; my aim is to live for you only. iLaiya perumAL (lakshmaNa) who previously said 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), when sage dhurvAsa arrived [and wanted lakshmaNa to interrupt SrI rAma’s meeting which will finish him], he bid farewell without seeing self’s suffering, saying “I cannot allow disrepute to perumAL (SrI rAma)”.
  • en peRudhi – You separated SrI bharathAzhwAn to prove that you abide by your promises; what is the benefit in my case?
  • andhO – I have taken such a birth that I am tormented only for the sake of causing disaster to others instead of being at your service. emperumAn who is having “protection of others” as his sole aim, is now acting like cruel person!

[Following section is as per piLLai thirunaRaiyUr araiyar’s view which was highlighted in the pravESam]

  • Adhi … – Are you not of the nature that you will protect someone even if there is no benefit for you in doing so! This being the case, does your act fit your nature? While you wear divine ornaments such as the divine crown etc which reveal your supremacy and remain amidst the nithyasUris, being the root cause for the universe, you created the expansive earth, you placed it in your stomach and protected it when the danger of deluge loomed, subsequently you spat them out, and then you measured the boundaries and reclaimed it when mahAbali claimed ownership of it, dug it out during intermediary deluge; are you not having the nature to protect everyone in these manners?
  • thoNdanEn … – Do we have to seek out for previous incidents to prove that he is the protector?  Is he not the one who eliminated my attachment towards my senses, just as he eliminated madhu, the demon? thoNdan – one who is attached to sensual pleasures. My only complaint is, after manifesting his greatness and eliminating my attachment towards other aspects, now he is still out of my reach.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 25 – vagaiyAl madhiyAdhu

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avathArikai

AzhwAr says that all his [emperumAn‘s] activities will be only for the sake of his followers and none for himself. Let us go through the pAsuram and its meanings:

vagaiyAl madhiyAdhu maNkoNdAy maRRum
vagaiyAL varuvadhu onRuNdE vagaiyAl
vayiram kuzhaiththuNNum mAvali thAnennum
vayira vazhakkozhiththAy maRRu

Word for Word Meanings

madhiyAdhu – not considering this as a huge task
vagaiyAl – in the path of begging for alms
maN koNdAy – you took the worlds from mahAbali (a king who had  seized all the worlds from indhra)
maRRum – moreover
vayiram – gem like diamond
vagaiyAl – with the help of medicines
kuzhaiththu – softening it
uNNum – one who eats it
(adhanAl) thAn ennum – one who has ego due to that and thinks of himself as bhagavAn
mAvali – mahAbali’s
vayiram vazhakku – the inimical relationship
ozhiththAy – you removed
vagaiyAl – due to such activities of yours
varuvadhu onRu uNdE – is there any resultant benefit for you? (you are doing all these for the sake of your followers)

vyAkyAnam

vagaiyAl maN koNdAy – since mahAbali had the quality of magnanimity, he should not be destroyed; at the same time, indhra (head of celestial entities) has to get back his lost kingdoms. After analysing the situation, you transformed yourself to the form of a mendicant, measured the worlds through a good means and returned the redeemed worlds to indhra, so that he could reside in his dwelling place.

vagailyAl – this refers to the form of the dwarf, vAmana, his sweet talk etc which softened the heart of the asura mahAbali so that he would give the three steps of land asked for by the dwarf.

madhiyAdhu maN koNdAy – instead of considering it as a huge task, you performed the activity of measuring of the worlds in an effortless manner. There are some who construe this as emperumAn not thinking about his greatness and transforming himself into a dwarf. appiLLai, one of the vyAkyAthAs (commentators) of this prabandham considered that emperumAn did not think about the demonic nature of mahAbali as something to be considered at all.

maRRu – was it only to do something good for indhra that emperumAn transformed himself into a dwarf? Was it not for doing a benefit for mahAbali? Did he not do good for mahAbali considering the demon as his follower?

vagaiyAl vayiram kuzhaiththuNNum mAvaliAzhwAr refers to the decorations that mahAbali carried out to boost his ego. If someone were to take diamond directly, it would lead to death. Hence, mahAbali mixed diamond in small portion with several medicinal materials and consumed it to nurture his physical body.

mAvali thAn ennum vayira vazhakku ozhiththAy – you removed the ego of such mahAbali, making him to bow down his head to you, kept your divine foot on his head and stabilised him. vayiram – diamond. vayira vazhakku – the way by which one becomes an enemy.

thAn ennum vayira vazhakku – it is implied here that while outwardly mahAbali appeared to be a devotee [of emperumAn], since he had lot of ego, he behaved like an enemy of emperumAn. Hasn’t emperumAn himself mercifully mentioned “AgyAchchEdhI mama dhrOhi madhbhakthOpi na vaishNava:” (one who goes against my order is one who commits treachery against me even if he is my devotee, he is not a vaishNava)!

maRRum vagaiyAl varuvadhu onRu uNdE – apart from granting benefits to your followers, is there any benefit for you [emperumAn] by carrying out all these deeds? It is implied by this that the activities of emperumAn are only for the sake of his followers and there is nothing in them for him.

We will take up the 26th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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