Daily Archives: August 14, 2018

thiruvAimozhi – 7.3.6 – kAlampeRa ennai

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

Full series >> Seventh Centum >> Third 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, parAnguSa nAyaki says “I am not at the stage where you can enquire ‘should we take her there or not’; my desire has crossed the limits; I cannot sustain myself here; take me to thenthiruppEreyil at once”.

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

kAlampeRa ennaik kAttumingaL kAdhal kadalin migap peridhAl
neela mugil vaNNaththemperumAniRku munnE vandhen kaikkum eydhAn
gyAlaththavan vandhu vIRRirundha nAn maRaiyALarum vELvi OvA
kOlach chenneRkaL kavari vIsum kUdu punal thiruppEreyiRkE

Listen

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

neela mugil – like a dark cloud
vaNNam – manifesting the beautiful form which is magnanimous by nature
em – one who enslaved me
perumAn – lord
munnE – in front of me
vandhu – arrived
niRkum – stood as visualised [by me];

(instead of himself embracing me after arriving)
en – my
kaikkum – for hand
eydhAn – beyond my reach (like such cloud);

(hence)
kAdhal – love
kadalil – more than the ocean
miga – much
peridhu – became larger;

(hence)
gyAlaththu – in the world
vandhu – arriving (with that physical beauty)
avan – he
vIRRu – manifesting his generosity
irundha – abode

(those who reside there)
nAn maRaiyALarum – distinguished persons who are experts in four vEdhams
vELvi – in vaidhika practices which are a form of worship of emperumAn
OvA – occurring continuously
kOlam – beautiful
senneRkaL – paddy crops
kavari – like fan
vIsum – swaying
kUdu – matching that
punal – having abundance of water bodies
thiruppEreyiRkE – to thiruppEreyil
ennai – me (who cannot tolerate any further delay)
kAlampeRa – at once
kAttumingaL – take me and show me

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

My lord who enslaved me by manifesting the dark cloud like beautiful form which is magnanimous by nature, arrived in front of me and stood as visualised [by me]; yet he was beyond the reach of my hand; my love became much larger than the ocean; take me at once to thiruppEreyil where he has arrived and is manifesting his generosity in this world, and where vaidhika practices which are a form of worship of emperumAn are occurring continuously  in the presence of distinguished persons who are experts in four vEdhams, and which is having beautiful paddy crops which are swaying like fans and abundant water bodies.

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

  • kAlampeRa ennaik kAttumingaL – Though this is not the solution for the family, there is no other solution for me. There is no fault in me any more.

When asked “Why do you want to go immediately?”, she says,

  • kAdhal kadalin migap peridhAl – Is my love bounded? You see the word which I used [kadal – ocean]. You are thinking “previously she said in thiruvAimozhi 5.3.4 ‘kadal puraiya’ (ocean like)”. But, this love did not occur to fulfil a particular purpose, it has occurred naturally in me [so, there is no boundary, it keeps growing].

They said “still, should you not restrain your love, listen to us and follow us?” She says,

  • neela mugil vaNNaththu emperumAn – Should I follow you? Or should I follow him? When he appears in front of me to accept me, how can I withdraw myself from him? When he engages me with his divine form, will I listen to your advice? He appeared in front of me with an invigorating form and increased my love. It is his form, which nurtures my love. As seen in thiruvAimozhi 5.3.4, my love grew to the size of an ocean due to his dark coloured form only.
  • niRkum munnE vandhu – Had he not arrived near me, would I not have withdrawn myself listening to your advice?

They asked “Is he reachable for you?”, she says,

  • en kaikkum eydhAn – Nice, it will be good if I get him. Not just he is not talking and embracing, he is not even reachable to my hand; they asked “what are you doing now?”, she says “instead of enjoying him through visualisation, I desired to go to the abode where I can physically enjoy him”.
  • gyAlaththavan vandhu vIRRirundha – Instead of having to travel far and seeing him, he is manifesting all the opulence of paramapadham here in thenthiruppEreyil.
  • nAnmaRaiyALarum vELvi OvA – Even the experts in the principles of vEdham are engaged in worshipping him perpetually. Those who are similar to me, will be engaged in kainkaryam (service) which fit them [instead of doing the worship for other benefits, they will do it as kainkaryam].
  • kOlach chennel … – The abode is such that they need not put in any effort to get rain, food etc. They will get them consequentially; it is said in perumAL thirumozhi 5.9. “nIL selvam vENdAdhAn thannaiyE thAn vENdum” (Like the wealth that will desire to reach the one who does not desire for the wealth and desiring for you only) and in periyAzhwAr thirumozhi 5.1.4 “angangE avai pOdharum” (they will get food, clothes etc naturally). Beautiful paddy crop will sway like a fan for that abode.
  • kUdu punal thiuppEyiRkE – Having abundance of water due to the confluence of river water, ground water and rain water.
  • thiruppEreyiRkE – Please take me to the invigorating abode and leave me there to eliminate my fatigue. Just as the paddy crop is sustained by water there, she will be sustained by the sight of that abode.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 56 – avar ivar enRillai

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

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krishna-banasura

avathArikai

After AzhwAr, with tears in his eyes, withdrew from parOpadhESam (instructing others) by telling emperumAn “nedumAlE ninnadiyai yArOdhavallAr avar” some devotees of rudhra asked him “It is alright that you are praising bhagavAn’s greatness. But rudhra should be considered on a par with vishNu. During the time of amruthamadhanam (churning of ocean for nectar) was it not Siva who swallowed the AlahAla poison which would, otherwise, have killed the dhEvas, thus protecting them?” AzhwAr responds in this pAsuram saying “would you consider as protector someone like Siva who, after having solemnly vowed to bANAsura when he approached Siva to protect him, ran away from the battlefield when war broke out with krishNa?” and brings clarity in them.

Let us go thorugh the pAsuram and its meanings:

avar ivar enRillai anangavEL thAdhaikku
evarum edhirillai kaNdIr uvarik
kadal nanjamuNdAn kadanenRu vANaRku
udaninRu thORRAn orungu

Word for Word Meanings

avar ivar enRu illai – there is no distinction between knowledgeable and ignorant people
anangavEL thAdhaikku – kaNNapirAn (krishNa), the father of manmatha (cupid)
evarum – no one
edhir illai kaNdIr – see, no capability to oppose him
uvarikkadal nanjam uNdAn – Siva, who swallowed the poison which emanated from salty ocean
vANaRku – to bANAsura
kadan enRu – saying “it is my duty to protect you”
udan ninRu – standing together with him in the battle (against emperumAn)
orungu thORRAn – lost and fled

vyAkyAnam

anangavEL thAdhaikku avar ivar enRillai evarum edhirillai kaNdIr – Have you seen that there is none, among both the knowledgeable and the ignorant without any distinction, who can be called as comparable to sarvESvaran who is praised as sAkshAth manmatha manmatha: (he is the most beautiful among all the beautiful persons) and who is the father of manmatha who is considered as the most beautiful?

anagavEL thAdhaikku evarum edhirillai – just as there is none comparable to emperumAn in beauty, have you noticed that there is none comparable to him in maniliness too?

avar ivar – the terms avar and ivar are normally used to refer to someone who is at a distance and who is closeby, respectively. Here, the term avar refers to brahmA, rudhra et al who are at a great distance compared to the ordinary chEthanas (sentient entities) in terms of knowledge and ivar refers to normal chEthanas. The meaning implied is that just as the normal chEthanas cannot be compared to emperumAn in terms of gyAna, Sakthi etc (knowledge, ability etc), in the same way brahmA, rudhra et al who have abundance of these qualities cannot be compared to emperumAn.

evarum edhirillai kaNdIr – rudhra, who you consider to be superior, as well as other deities who are under him, cannot match emperumAn, have you seen this? The implied opinion here is that in case they have not seen, they can see, even as AzhwAr shows them.

When they (the devotees of Siva) ask him “How can you say that there is none? During the churning of ocean for extracting nectar, Siva had consumed the AlahAla poison and thus protected the dhEvas; wouldn’t he be comparable?” AzhwAr mercifully explains further . . . .

uvarikkadal nanjam uNdAn – SAsthras say that it was because  of emperumAn’s significant presence at that time (as antharyAmi of Siva), that Siva was able to consume that poison.

kadan enRu vANaRku – in front of all the people in the court assembly, Siva had solemnly told bANAsura  “protecting you is my duty”

udan ninRu – standing together with bANAsura and engaging in battle against emperumAn.

udan ninRu thORRAn –  Siva lost the war, in the presence of bANAsura as the witness.

orungu thORRAn – he lost without any distinction between himself and bANAsura. Just as mentioned by thirumazhisai AzhwAr himself in thiruchchandha viruththam 53 “mOdiyOdu ilachchaiyAya sAbameydhi mukkaNAn kUdu sEnai makkaLOdu koNdu maNdi venjamaththu Oda” (rudhra ,who had a curse which wil make him feel ashamed, along with kALi (dhurgA), his children and the huge army, ran away from the battlefield) and in pAsuram 71 of thiruchchandha viruththam “muNdan nIRan makkaL veppumOdi angi Odida” (mundan nIRan – Siva; veppu – fever; mOdi – kALi; angi – agni (deity for fire); all these deities ran away from the battlefield) and as mentioned by nammAzhwAr in  thiruvAimozhi 3-10-4parivinRi vANanaikkAththumenRu anRu padiyodum vandherindha thiripuram seRRavanum maganum pinnum angiyum pOr tholaiya ” (putting Siva, who had burnt the three towns and who had taken a vow that he would protect bANAsura  without any effort, along with his son ARumugan (skandha), and agni to shame in the battlefiled), Siva lost in the battle with emperumAn, along with his family members.

We will take up the 57th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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