Daily Archives: August 16, 2018

thiruvAimozhi – 7.3.8 – kaNdadhuvE koNdu

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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 eighth pAsuram, parAnguSa nAyaki says “my desire to see him is not just greater than ocean, but it has become extreme; hence, if you don’t give your consensus, I will myself go and enter thenthiruppEreyil which is having abundance of water and where he is mercifully seated manifesting his greatness”.

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

kaNdadhuvE koNdellArum kUdik kArk kadal vaNNanOdu en thiRaththuk
koNdu alar thURRiththadhu mudhalAk koNda en kAdhal uraikkiRthOzhI
maN thiNi gyAlamum Ezh kadalum nIL visumbum kazhiyap peridhAl
theNthirai sUzhndhu avan vIRRirundha thenthiruppEreyil sErvan senRE

Listen

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

kaNdadhuvE – the external changes only
koNdu – with
ellArum – everyone (mothers and townspeople)
kUdi – together
kAr – dark
kadal – invigorating like ocean
vaNNanOdu – being with the one who is having the form
en thiRaththu – my weakness
koNdu – considering
alar – accusations
thURRiRRadhu – throwing
mudhalA – as reason
koNda – present
en – my
kAdhal – love
thOzhI – oh friend (who first caused)!
uraikkil – if I see (to explain it through words)

(not just “kadalin migap peridhu” (greater than ocean), but)
maN – land
thiNi – abundant
gyAlam – earth

(surrounding that earth)
kadal Ezhum – seven oceans

the great ether (the one which gives space for all of these)
visumbum – ether
kazhiya – beyond them, having consumed them
peridhu – remained huge;

(hence)
theL – clear
thirai – invigorating due to having waves
sUzhndhavan – one nurtured the great love
vIRRirundha – residing
thenthiruppEreyil – thenthiruppEreyil
senRu – go there (to pacify my suffering)
sErvan – will reach there

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

Oh friend! If I try to speak about the love in me which is present due to the accusations thrown at me by everyone seeing my external changes only and my weakness due to desiring to be with emperumAn who is having invigorating ocean like form, it remains huge, beyond the earth which is abundant with land, seven oceans and ether, having consumed them all; I will go to thenthiruppEreyil where one who nurtured my great love is residing, and which is invigorating due to having clear water and waves, and reach there.

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

  • kaNdadhuvE koNdu – she would recite his name, perform a praNAmam (obeisance) as said in “thalayil vaNangavumAngolO?“; seeing that only, if they become so worried for just these external aspects, what would they feel if they come to know her internal emotions?
  • ellArum kUdi – Those [friends] who care for her, those [mothers] who look for her well-being, and the others [townspeople] will all unite together. [Why would the townspeople come along?] For blaming someone, even those who don’t normally unite, will unite.
  • kArk kadal vaNNanOdu en thiRaththuk koNdu – As she has paled, should she not have lost her complexion to him? Does his complexion not appear as if the ocean flooded and drained subsequently? Uniting my urge with him who is having an invigorating complexion.
  • alar thURRiththadhu mudhalAk koNda en kAdhal uraikkil – Would I not remain happy had they not spoken? They are throwing accusations at me to make me withdraw from him fearing their accusations.
  • alar thURRiRRu – They threw accusations at me.
  • adhu mudhal … – Having that as the cause, my love expanded manifolds like a tree with hundreds of branches.
  • kAdhal uraikkil – Even she can’t explain her love. Even if emperumAn‘s qualities which are said in thaiththirIya upanishath as “yathO vAchO nivarthanthE” (The speech returned unable to understand and glorify emperumAn), can be explained, her love cannot be explained through words. Her love will consume even emperumAn who is the target of her love. AzhwAr himself, in thiruvAimozhi 10.10.10, first explained emperumAn’s bliss as “sudar gyAna inbam” (radiant knowledge and bliss) and then said “adhanil periya en avA” (my love which is greater than that).
  • thOzhI – You know the efforts which went in to have this love nurtured; now see the result of it.
  • maN thiNi gyAlam … – We said “kAdhal kadalil migap peridhAl” without analysing; so, how can we explain that? We can only say that it is larger than the largest aspects, but cannot explain it precisely. Earth which has abundance of land. The seven oceans which surround that and the ether which gives space for everything. Beyond all of these.

Her friend asked “If the love overflows like this, what are you going to do?” She says,

  • theL thirai … – She will reach the place where the emperumAn who will enjoy this love is present. She will go to thenthiruppErai which is surrounded by clear waves, and reach there. We will go to the abode where there is scope for enjoyment as said in SrI rAmAyaNam sundhara kANdam 38.14 “thasyOpavana shaNdEshu nAnA pushpa sugandhishu | vihruthya salilaklinnA thavAngE samupAviSam ||” (sIthAp pirAtti says to SrI rAma – I will sweat on playing around the many gardens in the chithrakUta hill which is filled with the fragrance of many flowers, and then rest on your lap).
  • sErvan senRE – Now, just the words are not sufficient, I will really go there. I will not send a messenger, and will not wait for his arrival.
  • senRE sErvan – Even if I meet him on the way, I will not return. My desire is not to be with him, but to reach the abode [dhivyadhESam is given greater importance than the emperumAn who resides there].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 58 – ennenjamEyAn

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avathArikai

After AzhwAr chastised those who were arguing for oneness between emperumAn and other deities, they became followers of emperumAn. Looking at this, AzhwAr is elated and says “to emperumAn who granted me benefits in many ways, I made the world to show its affection”. With the previous pAsuram, the parOpadhESam (instructing others) of this AzhwAr has ended. The pAsurams from here onwards will reflect AzhwAr’s experience, his instruction to those who have corrected themselves and have become followers of emperumAn, on how to spend their time purposefully and his dejection on seeing how some people are still losing this experience.

Let us go through the pAsuram and its meanings:

ennenjamEyAn iruL nIkki empirAn
mannanja munnorunAL maNNaLandhAn ennenja
mEyAnai illA vidai ERRAn vevvinai thIrththu
AyAnukkAkkinEn anbu

Word for Word Meanings

en nenjamEyAn – one who resides permanently in my heart
iruL nIkki empirAn – one who bestowed a favour on me by removing the darkness of ignorance (from my heart)
man anja – for the kings to be terrified
mun oru nAL – once upon a time
maN aLandhAn – measuring the earth
en nenjam mEyAnai – emperumAn who(with that divine form) does not ever leave my heart
illA – one who did not take emperumAn in the heart
vidai ERRAn – rudhra, who has bull as his vehicle
vem vinai – the huge sin
thIththu – making it disappear
AyAnukku – emperumAn who existed (due to that)
anbu AkkinEn – created affection (in the world)

vyAkyAnam

en nenjamEyAnemperumAn remained aptly in my heart. After attaining AzhwAr’s heart, even paramapadham (SrIvaikuNtam) was not apt for him. The same meaning has been conveyed  by several AzhwArs, including this AzhwAr who has sung in thiruchchandhaviruththam 65 “niRpadhum Or veRpagaththu” (emperumAn stood in the distinguished thiruvEngadamalai ) and in thiruchchandhaviruththam 64 “ninRadhendhai Uragaththu” (stood in thiru Uragam), and by nammAzhwAr in periya thiruvandhAdhi 68 “kallum kanaikadalum vaikundhavAnAdum pullenRozhindhanakol EpAvam vella nediyAn niRam kariyAn uLpugundhu nIngAn adiyEnadhuLLaththagam” (emperumAn left thiruvEngadam, thiruppARkadal and SrIvaikuNtam due to which these places lost their grandeour and grass started sprouting in these places due to want of attention. emperumAn, who is tall and dark, entered my mind and will never leave it) and in thiruvAimozhi 3-8-2nenjamE neeLnagarAga irundha en thanjanE” (Oh emperumAn, my refuge, who remained in my heart, considering it as a huge town) and by periyAzhwAr in periyAzhwAr thirumozhi 5-4-9 “panikkadalil paLLigOLaippazhagavittu Odivandhen manakkadalil vAzhavalla mAyamaNALa nambi”(Oh the consort of SrI mahAlakshmi , who is with amazing activities and who is  complete in all aspects! You left your mattress in thiruppARkadal and resided in the ocean of my mind).

What is the reason for taking roots in AzhwAr’s heart?

iruL nIkkiemperumAn had taken residence in AzhwAr’s heart in order to remove the darkness of  ignorance, initially in AzhwAr’s mind and later on, from the minds of other people.

ennenjamEyAn iruL nIkki – if he stays in paramapadham where there is no darkness, he cannot remove any darkness. Hence he decided to enter my heart which was full of darkness and got the famous name of iruLnIkki (one who removes darkness).

iruL nIkki empirAn – he favoured me by removing my ignorance and ignorance of other people.

Who is this entity? AzhwAr explains further . . . .

man anja munnorunAL maNNaLandhAn – it was emperumAn who measured the worlds with his feet when the egoistic kings on earth were terrified looking at the status of mahAbali who was ruling all the three worlds.

iruLnIkki empirAn maNNaLandhAnAzhwAr says that the purpose of emperumAn’s measuring the worlds was only to occupy AzhwAr’s mind and remove his ignorance.

maNNaLandhAn en nenjamEyAnai – since emperumAn was not satisfied even after measuring and seizing the three worlds, he entered the mind of AzhwAr with lot of affection.

en nenjamEyAnai illA vidai ERRAn – Siva, who has bull as his vehicle, did not have emperumAn in his heart. On a few occasions when his sathva guNa (purely good quality) is at its peak, Siva will tell emperumAn “ahamapi thE dhAsa:” (I too am your servitor) but otherwise he will oppose emperumAn, being prominent with thamas and rajas guNa (passion and ignorance).

vidai ERRAn vevvinai thiriththu – even though Siva did not take emperumAn in his heart due to his bad qualities, when he was cursed by brahmA and started roaming all over the world to get rid of the curse, emperumAn took pity on him and removed his curse.

vevvinai thIrththu AyAnukku – did not emperumAn think that he had lost his existence when Siva roamed all over the place to get rid of the brahmakapAla (severed cranium of brahmA) and that he regained his existence only after removing the curse with his own hands by filling up that cranium! AzhwAr wonders at emperumAn’s simplicity.

AyAnukku AkkinEn anbu – For such an entity who became a benefactor even for one who opposed him, apart from rendering him affection, I made the others in the world to render affection. Isn’t keeping me in such a position the greatest benefit that emperumAn endowed on me!

We will move on to the 59th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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