Daily Archives: August 25, 2018

thiruvAimozhi – 7.4.4 – nALum ezha

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

Full series >> Seventh Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram. AzhwAr is mercifully explaining the way emperumAn protects during mahA praLayam (total deluge). Some AchAryas mercifully explain that AzhwAr is mercifully talking about the intermediary deluge as per purANam which says “mArkaNdEya witnessed everything which is seen outside, inside the divine stomach of emperumAn”.

pAsuram

nALum ezha nila nIrum ezha viNNum
kOLum ezha eri kAlum ezha malai
thALum ezhach chudar thAnum ezha appan
ULi ezha ulagam uNda UNE

Listen

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

nALum – the division between day and night
ezha – to be subdued
nila nIrum – land and water
ezha – to be subdued
viNNum – sky
kOLum – planets
ezha – to be subdued
eri kAlum – fire and air
ezha – to be subdued
malai – mountains
thAL – base
ezhavum – to be subdued
sudar thAnum – radiant objects such as stars
ezha – to be subdued
appan – the great benefactor who helps during deluge
ULi ezha – as said in “he ate with great hunger” [making sound will eating]
ulagam – world
uNda – consumed
E – how amazing it was!

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

How amazing the way emperumAn, the great benefactor, consumed the world as said in “he ate with great hunger” to subdue the division between day and night, land and water, sky and planets, mountain bases and shining objects such as stars!

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

  • nALum ezha – To subdue the division of time. As said in SrIvishNu purANam 1.2.25 “nAhO narAthri:” (no day and no night). ezha – pEra (to remove). Due to sun’s movement and stagnation, differences such as year, month, day, minute, second etc occur; when sun who divides the time gets consumed, these divisions will also follow him and cease to exist.
  • nila nIrum ezha – To have everything enter him, without distinction between cause and effect.  We have seen that both cause [primordial matter] and effect [manifested matter in the form of great elements etc] exist at the same time; while highlighting the [mUla] prakruthi thathva (primordial matter) thiruvAimozhi 10.7.10 “mAmAyai mangavottu”  (relieve me from matter), he also highlighted “ingu ivvuyirEy pirakiruthi” (the manifested matter which is together with soul). He said this to differentiate between the mUla prakruthi and his SarIram (body). He said “uyirEy prakruthi” (soul with matter), to highlight the matter which is with soul. [This is to explain that AzhwAr is talking about intermediary deluge and not total deluge).
  • viNNum kOLum ezha – To subdue the sky and the planets in there.
  • eri kAlum ezha – To subdue the fire and air.
  • malai thALum ezha – To subdue the mountains along with their bases;  to uproot them fully.
  • sudar thAnum ezha – To subdue those other radiant objects which are not enlisted here.
  • appan ULi ezha – ULi – sound. ezha – to appear. Just as the sound which occurs while everyone enters into SrIrangam through the gates of adaiyavaLaindhAn (the last layer of the seven layers) during dangerous times. When the creatures enter the divine stomach of emperumAn, many sounds occur due to the interaction between them; alternative explanation – ammAL explains this sound as “the sound of him sucking all of these into his mouth!”; with this it is thought that emperumAn is joyfully protecting them [by descending into this material realm] instead of pridefully sitting as the supreme lord [in paramapadham] and protecting.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 67 – valamAga

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

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avathArikai

AzhwAr was asked “You had mentioned earlier, nenjaththu eNNinEn and dhidamAga vaiyEn madhisUdi thannOdu ayanai. In this world, inimical people will celebrate and friendly people will be saddened when something terrible occurs. Will you have this firmness in you even when misfortune comes your way? ” He responds saying “whether joy comes or sorrow comes, there will be no shortcoming in the way I worship emperumAn” thus mercifully affirming his deep faith.

Let us go through the pAsuram and its meanings:

valamAga mAttAmai thAnAga vaigal
kulamAga kuRRandhAnAga nalamAga
nAraNanai nApadhiyai gyAnapperumAnai
sIraNanai Eththum thiRam

Word for Word Meanings

nAraNai – being lord of all
nApadhiyai – controller of my tongue
gyAnam perumAnai – being great in knowledge
sIr aNanai – supreme being who has all the auspicious qualities fitting well
vaigal nalamAga Eththum thiRam – this nature of praising him all the time
valam Aga – whether it gives good benefits
mAttAmai thAN Aga – or it does not give good benefits
kulam Aga – whether it leads to birth in good clan
kuRRam thAn Aga – or it leads to birth in bad clan
(I will not give up praising emperumAn)

vyAkyAnam

nalamAga nAraNanai – being the supreme lord of all in a great way. Even while he pervades all the souls and sustains them, emperumAn is such that their faults will not affect him. The opinion here is that praising such emperumAn will not be the reason for any lowliness.

nApadhiyai – the  one who controls my tongue such that he  made my tongue to look in his direction from the lowly matters in which it had got immersed earlier.

The text is also nampadhiyai in which case the meaning will be that he is our lord to such an extent that even if all the other clusters of souls get together, they cannot equal us.

gyAnap perumAnai – just as it is said “yassarvagya: sarvavith” (one who knows the basic nature and basic qualities of all entities) he is the repository of all knowledge. Just as nammAzhwAr had said in periya thiruvandhAdhi 53 “unnadiyArkku enseyvan enRE nI iruththi” (you are constantly contemplating on what further you could do for your followers), he is great in terms of knowledge too.

sIraNanai – he is the reservoir of all auspicious qualities.

Eththum thiRam – the way in which he is praised. We can prefix the word nalamAga to this word and say “praising him well”.

valamAga – whether the act of praising him gives good results or

mAttAmaidhAn Aga – does not give good results.

kulamAga – whether praising him leads to birth in a good clan or

kuRRandhAn Aga – it leads to birth in a bad clan

vaigal – whether this becomes a daily event or not. Since praising him constantly is what is acceptable to me and not the benefit out of it, I will never let go of the two firm resolves en nenjaththu eNNinEn and dhidamAga vaiyEn.

nAraNanai nApadhiyai gyAnapperumAnai sIraNanai Eththum thiRam – The opinion here is that since emperumAn is the supreme being who is praised, since he made my tongue to recite this prabandham (divine hymn), since he is omniscient in order to protect me, only good things will happen to me. It is pertinent here to recall the firmness of nammAzhwAr when he said in thiruvAimozhi 5-3-5kadiyan kodiyan nediya mAl ulagam koNda adiyan aRivaru mEni mAyaththan Agilum kodiya ennenjam avanenRE kidakkum ellE ” (even though emperumAn will be intent on completing his task, will not look back once the task is completed, has a superior nature even if he starts leaving after the task in such a way that it is difficult to reject him, has divine feet with which he brought all the worlds under his control, bewilders the beholders with his beauty in such a way that they cannot find out whether he is good or not, my cruel heart has totally surrendered to him).

We will take up the 68th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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