Daily Archives: August 27, 2018

nAnmugan thiruvandhAdhi -69 – sevikkinbamAvadhuvum

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avathArikai

AzhwAr says that bhagavath vishayam (matter relating to emperumAn) not only has the greatness to avoid any agony to yama. It is also sweet to hear, it is the refuge for earth (people living on earth), complete subject matter for poets (to compose poems) and the meaning of vEdhas (sacred texts).

Let us go through the pAsuram and its meanings:

sevikkinabamAvadhum sengaNmAl nAmam
puvikkum puviyadhuvE kaNdIr kavikku
niRaiporuLAy ninRAnai nErppattEn paRkkil
maRaipporuLum aththanaiyE kAN

Word for Word Meanings

sevikku inbamAvadhuvum – being sweet to the ears
sem kaN mAl nAmam – the divine name of puNdarIkAkshan (one with lotus like eyes)
puvikku – for all the persons on earth
puviyum adhuvE – it is only the divine name which is the place (for providing shade, so that people can take rest under it)
kavikku niRai poruLAy ninRAnai – emperumAn who is the subject matter for poets
nErppattEn – by chance I attained
pArkkil – if one were to analyse
maRai poruLum aththanaiyE thAn – it is the essence of vEdhas (sacred texts)

vyAkyAnam

sevikkinbamAvadhuvum sengaNmAl nAmam – the um in this word (sevikkinbamAdhuvum) refers to the agony undergone by yama in the previous pAsuram. It is not only that emperumAn’s divine name removes our being under the control of yama. The divine name of the lotus eyed emperumAn is also very sweet to the ears. It will immerse the person who hears it in the flood of nectar.

mAl – one who is affectionate towards his followers; supreme being; sem kaN indicates both meanings.

puvikkum puviyadhuvE kaNdIr – Is it that his divine name is sweet only for me? For all the people on this earth, isn’t that divine name the refuge? Has it not been said in the vEdhas “ArthA vishaNNA: SithilAScha bhIthA: ghOrEshu cha vyAdhishu varththamAnA: I sankIrthya nArAyaNa SabdhamAthram vimuktha dhukkA: sukinO bhavanthi II” (if those who have been troubled by the thApathrayam (ills brought on by self, ills brought on by nature and ills brought on by past deeds), if those who fear whether they will be troubled by them and those who are inflicted with terrible diseases, hear the word nArAyaNa they will be liberated from their troubles and will be in bliss)?

AzhwAr explained the greatness of the divine name so far. Now he explains the greatness of the one who has the name.

kavikku niRai poruLAy ninRAnai – when one has to praise others, since their faults are more, one has to fill up their faults with non-existent abundance in qualities. kUraththAzhwAn (one of the primary disciples of bhagavadh SrI rAmAnuja) has mercifully said in SrIsthavam 3 “anyadhIyAn guNAn anyathra thvasathO’dhirOpya paNithi:” (praise is defined as taking the good qualities of one person, thrusting them on another person who doesn’t have them and singing about the second person). On the  other hand, with emperumAn, the situation is that however much one has sung his praises, his svarUpa rUpa guNa vibhUthi (basic nature, divine form, auspicious qualities and wealth) are so much that what has been sung will be very little and what remains to be sung, so huge. Thus he is apt to be called as complete in all respect. Has it not been said in jithanthE sthOthram 1-7 “vachasAm vAchyamuththamam” (supreme being is beyond words)!

nErppattEn – I attained him by chance, without any efforts from me. In other words, I attained him due to his causeless mercy. It is emperumAn’s causeless mercy which is spoken about as vidhi in thiruvAimozhi 5-1-1vidhivAykkinRu kAppArAr” (who can prevent when emperumAn’s mercy takes effect ) and in sthOthra rathnam 51vidhinirmitham Ethadhanvayam” (this connection came about due to vidhi (destiny))

pArkkil – I did not remain complacent because I obtained it due to emperumAn’s grace. Just as one examines a gemstone, I too analysed and what I found is that …

maRaipporuLum aththanaiyEdhAn – the deep-rooted meaning of vEdhAntham is also the same. I realised that when I tripped, what I got to lay my hands on was indeed an invaluable carbuncle.

We will move on to the 70th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.4.6 – pOzhdhu melindha

Published by:

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

In the sixth pAsuram, AzhwAr  is mercifully explaining the incident of killing of hiraNya, which is the reason for uplifting of devotees.

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

pOzhdhu melindha pun sekkaril vAn thisai
sUzhum ezhundhu udhirap punalA malai
kIzhdhu piLandha singam oththadhAl appan
Azh thuyar seydhu asuraraik kollumARE

Listen

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

pOzhdhu – day
melindha – when ended
pun – young
sekkaril – reddish, during dusk
vAn – sky
thisai – directions
sUzhum – surrounded
ezhundhu – rise
udhirap punal – pool of blood
A – to create
appan – emperumAn in the form of narasimha, who helps his followers
Azh thuyar – great sorrow
seydhu – caused
asurarai – hiraNya, the demon
kollum – killing
ARu – method
malai – mountain
kIzhdhu – to put down
piLandha – tore
singam – lion
oththadhu – similar

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

When the day was ending, emperumAn rose in the form of narasimha, who helps his followers, to create a pool of blood in the youthfully reddish sky at dusk and the surrounding directions, and killed hiraNya, the demon; the method through which he killed the demon looked similar to a lion tearing down a mountain.

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

  • pOzhdhu melindha – As the day was coming to an end as said in “palitha prAyO vAsara:” (Most part of the day was gone).
  • pun sekkaril – While the sky is reaching the point of dusk. The time between the day and the dusk which was discounted in the boon which hiraNya got from brahmA. He got a boon saying “I cannot be killed in the day and in the night”.
  • vAn thisai sUzhum ezhundhu udhirap punalA – The expansive sky and all the directions became filled with a pool of blood, just as all low-lying regions will be filled with flood waters.
  • malai kIzhdhu piLandha singam oththadhAl – Saying “a lion placing a mountain underneath it and tearing it apart”; alternatively saying “lion which tore it apart, a lion which joyfully tore it apart”. It is said in thiruchchandha viruththam 62 “iraNdu kURu seydhugandha singam” (narasimha, the lion god, who tore hiraNya into two pieces and became joyful). Like a lion which tore apart a mountain in to two equal pieces.
  • appan Azh thuyar seydhu – Looking at the rough face of narasimha, hiraNya experienced everything which he will experience after his death. That is, within a fraction of moment, he experienced the great suffering,  matching all the unfavourable actions he did with regard to bhagavAn and bhAgavathas. Causing great sorrow.
  • asuraraik kollum ARE – This is how emperumAn killed the demon. The following principle is explained with this incident. Apart from his common disposition towards all, he would also be the vathsala (one with motherly affection), through the father, mother et al towards the children; if that motherly affection is not present, the same father will become an enemy; even at that stage, only emperumAn will remain the saviour. With this, it is explained that empeurmAn will come and protect immediately as the danger becomes greater. If emperumAn protects when the father himself turns to be an enemy, should we have to explicitly say that he will protect when one becomes an enemy for self? As said in SrI bhagavath gIthA 6.5Athmaiva ripurAthmana:” (mind alone is one’s enemy), one is an enemy to oneself [when attached to worldly pleasures].

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

nAnmugan thiruvandhAdhi – 68 – thiRambEnmin kaNdIr

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avathArikai

AzhwAr had said that worshipping of emperumAn and avoidance of other deities are acceptable even if they give troubles. To state the fact correctly, in SrIvishNu purANam, SlOkam 3-7-14 states clearly that connection with emperumAn alone will give all the benefits, during the course of a conversation between yama and his messenger. “svapurusham abhivIkshya pASahastham vadhathi yama kila thasya karNa mUlE I parihara madhusUdhanapprapannAn prabhur ahamanyanruNAm na vaishNavAnAm  II” (yama (the dhEvathA for righteousness), looking at his messenger, who has a rope in his hand (with which to fetch souls),tells him  “Messenger! Go away from those who have surrendered to madhusUdhana (emperumAn). I am the lord for others but not for vaishNavas”. This 68th pAsuram is the translation and vyAkyAnam (commentary) for this SrIvishNu purANa SlOkam.

Let us go through the pAsuram and its meanings:

thiRambEnmin kaNdIr thiruvadi than nAmam
maRandhum puRam thozhA mAndhar iRainjiyum
sAdhuvarAyppOmingal enRAn namanum than
thUdhuvaraik kUvich chevikku

Word for Word Meanings

namanum – yama
than thUdhuvarai – his servitors
kUvi – calling
sevikku – (in their) ears
thiRambElmin kaNdIr – Do not miss (the order that I am going to issue you now)
thiruvadithan – sarvESvara’s (supreme being’s)
nAmam – divine names
maRandhum – even if they forget
puRam thozhA mAndhar – (if you see) people who do not worship other deities
iRainji – bowing (to them)
sAdhuvar Ay pOdhumingaL enRAn – he said to behave like an ascetic (avoiding any cruelty)

vyAkyAnam

thiRambEnmin kaNdIr – do not cross the words which I am going to tell you now. Since yama is giving his order (to his messengers) with such a preface, it is clear that this order (which he is about to give) is more important than all his other orders. The hint here is that yama will not mind if they go against some of his other orders, but they should not go against this. If yama gives a note in writing to bring the soul of a person to his messenger, the messenger can refuse to obey it if the person happens to be a SrIvaishNava.

thiruvadi than nAmam maRandhum puRam thozhA mAndhar – AzhwAr is explaining clearly the meaning of the verse madhusUdhana prapannAn in SrI vishNu purANa SlOkam (seen in the introduction) without any fault of non-comprehension. AzhwAr explains the term which has been generally stated as “those who had surrendered to madhusUdhana” as “maRandhum puRam thozhA mAndhar” (followers of emperumAn, even if they forget the divine names of emperumAn, will not worship other deities), keeping in his divine mind the svabhAvam (the basic nature) of the person who surrenders.  Once a person surrenders to emperumAn, it will not be a grave mistake if he forgets emperumAn completely. It is enough if (s)he does not worship other deities. This is similar to a lady not having affection for her husband. Since affection will gradually creep back in her, no loss occurs to her pathnIthvam (the quality of being a chaste wife). However, will she not lose her basic nature and become ineligible for being taken by her husband if she goes to another person?  In the same way, even if they forget the divine names of emperumAn, his followers will remain as SrIvaishNavas if they do not worship other deities. yama’s messengers should be wary of them too is the meaning hinted here. thiruvadi –swAmy (lord).

mAndhar – people. Even if they do not have any distinguishing qualities of followers of emperumAn and are like normal people, it is acceptable. The only guiding principle to be observed strictly is that they should not worship any other deity.

iRainjiyum sAduvarAyp pOdhumingaL enRAn – this explains the term parihara in the SrI vishNu purANam SlOkam. Yama tells his messengers that it is not enough if you (messengers) say “We will not harm them”. You should discard the cruel form of pASahastham (having a rope in the hand to drag the soul away from its body), carry out anjali (salutation with cupped palms), bow to them and behave like an ascetic; sAdhuvar – ascetics.

namanum – yama is famous as being impartial as brought by the SrIvishNu purANa SlOkam 3-7-15 “ahamamaravarArchithEna dhAthrA sama ithi lOkahithAhithE niyuktha:” (I have been ordered by the paramapurusha who is worshipped by the head of dhEvas, to carry out good deeds to and remove the bad deeds from the worlds since I am equal to all (without showing any distinction between the superior and the lowl y people)). It is that yama who told his messengers not to disturb SrIvaishNavas. It is only towards other people, for whom he is prabhurahamanyanruNAm (I am head for other people), that he behaves as equal and yama. Can the king who hands down justice to his citizens carry out similar role towards his queen? AzhwAr says that in the same manner, yama, who is famous for being impartial, says a few words which seemingly appear partial. poygai AzhwAr also mercifully said in his mudhal thiruvandhAdhi 55 “avanthamar evvinaiyarAgilum engOn avan thamarE enRozhivadhallAl naman thamarAl ArAyappattaRiyAr kaNdIr aravaNai mEl pErAyarkku AtpattAr pEr” (you would see that the followers of emperumAn, irrespective of the deeds that they carry out, will not be questioned by the messengers of yama as they have been told by their leader yama that they are followers of his lord (emperumAn)).

than thUdhuvarai – this is translation for the world svapurusham in SrI vishNu purANam SlOkam. The opinion here is that these are his confidential servitors who have the capability to reject many of his messages.

kUvi – Calling them out aloud to show the importance of the task on hand. This word explains the meaning of abhivIkshya vadhathi in the SrIvishNu purANam SlOkam.

sevikku – meaning for the word karNa mUlE (within the ears).  If a person tells another person aloud ”don’t desire the Queen” and if this message reaches the King’s ears, the person who said this would get beheaded first. In the same way, even if yama has to tell something to his confidential messenger, considering the importance of the message, fearing the result that this would have if the secretive message gets leaked, with pounding heart, yama tells his messenger into his ears.

We will take up the 69th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 7.4.5 – UNudai

Published by:

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

In the fifth pAsuram, AzhwAr is enjoying the mahAbhAratha war which was conducted to eliminate the burden of earth.

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

UNudai mallar thadharndha oli mannar
ANudaich chEnai nadungum oli viNNuL
ENudaith thEvar veLippatta oli appan
kANudaip pAratham kaiyaRai pOzhdhE

Listen

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

appan – krishNa who is partial towards his followers
kANudai – attractive
bhAratham – mahAbhAratha war
kai – joining his hands
aRai – clapped [to stimulate the war]
pOzhdhu – at that time
Un – muscles which give strength
udai – having
mallar – great wrestlers

(engaging in wrestling battles)
thadharndha – banging at each other and falling
oli – sound
mannar – kings’
AL – brave soldiers
udai – having
sEnai – armies

(thinking about krishNa, becoming fearful)
nadungum – trembling
oli – sound
viN uL – on the sky
EN – their respective positions
udai – having
dhEvar – prime dhEvathAs

(to see the war)
veLippatta – appearing and celebrating
oli – sound (occurred)

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

When krishNa who is partial towards his followers, joined his hands and clapped them to conduct the mahAbhAratha war, the following sounds were heard – a) the great wrestlers who have muscles which give strength, banging each other and falling down, b) the trembling of the kings’ armies which are having great soldiers and c) the appearance and celebration of prime dhEvathAs per their respective positions, on the sky.

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

  • UN udai mallar thadharndha oli – The banging sound of dhuryOdhana’s prideful soldiers who were specifically paid extra allowances to purchase and consume food to strengthen themselves.  mal – pride. Saying “prideful army”. dhuryOdhana fed them alcohol and meat to give them strength and sent them in to the battle field only to have them killed; knowing that pANdava army soldiers were destroying those evil persons by driving their chariots over them – the sound of that. After hailing their strength, AzhwAr is putting them down by saying “they were broken into pieces”, to highlight that they were destroyed effortlessly like freshly made pots.
  • mannar … – The army which is having greatly valorous kings. The fearful sound of those kings who became frightened thinking “we are finished” on hearing “krishNa has taken the position of charioteer [for arjuna]”. bhIshma, dhrONa et al are experts in warfare [and these are the kings who became frightened].
  • viN uL EN udaith thEvar veLippatta oli – The dhEvas who are counted along with sarvESvara and consider themselves to be the lords, having their own abodes. The sound of their visible hailing of emperumAn. Those who are recited together as said in nArAyaNa sUktham “sabrahmA sa Sivas sEndhra:” (He is [the antharyAmi of] brahmA, he is [the antharyAmi of] Siva, he is [the antharyAmi of] indhra). Due to his saulabhyam (simplicity), he will let these lowly dhEvathAs [who are dwellers of sky] along with him!
  • appan – The benefactor, who eliminated the burden of earth,
  • kAN udai … – The purpose of his bestowing us senses such as eyes etc is only to see his such form. The form where he is with the dust of the army, having the stick and rope in his hands [to conduct the horses of the chariot] and with the firmly placed divine foot. This is the form indicated by him in SrI bhagavath gIthA 18.66mAm” (me). The attractive mahAbhAratha war.
  • kai aRai pOzhdhu – These sounds were heard when he walked around the army waving and clapping his hands and instructing them “You have to do this! We will do this!” and so on.

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