Monthly Archives: August 2018

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

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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

thiruvAimozhi – 7.4.4 – nALum ezha

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

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

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

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

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

thiruvAimozhi – 7.4.3 – nAnRila

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 third pAsuram, AzhwAr is reminiscing the incarnation of mahAvarAha (great boar).

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

nAnRila Ezh maNNum thAnaththavE pinnum
nAnRila Ezh malai thAnaththavE pinnum
nAnRila Ezh kadal thAnaththavE appan
UnRi idandhu eyiRRil koNda nALE

Listen

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

appan – the great benefactor (who transformed himself as a wild boar which does not shy away from [muddy] water)

(earth, which became submerged in the deluge)
UnRi – pushed it into the shell of universe
idandhu – dug it
eyiRRil – on the tusk
koNda – kept
nAL – at that time
Ezh – in the form of seven islands
maNNum – different regions of land
nAnRila – without slipping
thAnaththa – became established in their original locations;
pinnum – further

(the support for the land)
Ezh malai – the seven main mountains
nAnRila – without shaking
thAnaththa – became rooted in their original locations;
pinnum – further
Ezh kadal – the seven oceans
nAnRila – without breaching their shores
thAnaththa – became situated in their original locations.

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

At the time when earth was submerged in the deluge, emperumAn, the great benefactor, pushed it into the shell of universe, dug it out and kept it on his tusk; the different regions of land in the form of seven islands became established in their original locations, without slipping; further, the seven main mountains, became rooted in their original locations, without shaking; further, the seven oceans, became situated in their original locations, without breaching their shores.

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

  • nAnRila Ezh maNNum thAnaththavE – Picking up the seven lands without shaking. While picking up mother earth, who has seven islands within her, he picks them up without shaking and places them in their original location. While performing great tasks, he does it without any deficiency as before, with everything continuing to happen as usual. As the one who is the support is present, they will not have any worries. The seven islands did not shake, and went back to their location.
  • pinnum – Further.
  • nAnRila Ezh malai thAnaththavE – The seven main mountains which appear to be nailed on earth, went back to their original location. There was not even a small damage for the mountains. The reason for repeatedly saying “pinnum” with each situation, is to imply “emperumAn could have just any one of those! But he did all of these”.
  • nAnRila Ezh kadal thAnaththavE – We could say due to their hard nature, the mountains remained in tact; but these [oceans] do not have that hardness; water is a fluid matter; he placed them in such a manner that even the oceans went back to their exact previous location. It is implied “The hardness in the mountain and the fluid nature of the water are irrelevant; whatever he wills, that is what will happen”.

When asked “Do they all remain in tact in this manner, when he protects them carefully?”, he says,

  • UnRi idhandhu eyiRRil koNda nALE – Piercing the earth with his tusk fully, taking it out of the wall of the universe and lifting it up, and while lifting it up with his tusk [these entities were not disturbed even a little bit]. When he sets out to protect them properly as said in periya thirumozhi 3.4.3 “maNNellAm idandheduththu madhangaL seydhu” (digging out the earth and lifting it up and performing wild acts), would they miss out [on his protection]? Both immovable objects and movable objects went back to their original positions.

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

nAnmugan thiruvandhAdhi – 66 – idamAvadhu

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avathArikai

AzhwAr mercifully said in the previous pAsuram en nenjaththu eNNinEn. As soon as he thought (about emperumAn) he mentions about the hardships that emperumAn underwent and looking at them, how he became engaged, in this pAsuram.

Let us go through the pAsuram and its meanings:

idam Avadhu ennenjam inRellAm paNdu
padanAgaNai nediya mARku dhidamAga
vaiyEn madhi sUdi thannOdu ayanai nAn
vaiyEn AtcheyyEn valam

Word for Word Meanings

paNdu – before (my thinking)
padam nAga aNai nediya mARku – to the supreme being who is reclining on SEshasayanam (mattress of AdhiSEshan) who has hoods
inRu – from now onwards
ellAm – for all times to come
idam Avadhu – dwelling place
en nenjam – my heart
madhi sUdi thannOdu – rudhra who carries chandhra on his head
ayanai – brahmA too
dhidam Aga – as supreme beings
vaiyEn – I will not keep them in my heart
vaiyEn nAn – I who am having subtle knowledge (to discern who is the supreme being)
valam – with the strength (acquired due to nearness to emperumAn)
AL seyyEn – I will not carry out service to those dhEvathAntharams (other deities)

vyAkyAnam

idam Avadhu en nenjam inRu ellAm – after I kept emperumAn in my heart, nowadays my heart has become his dwelling place.

Where was he before this?

paNdu pada nAgaNai – before this, it was atop AdhiSEshan whose hoods became puffed up due to proximity with emperumAn, that he was reclining.

nediya mARku –  for the supreme being who is superior to everyone else.

idamAvadhu en . . . nediya mARku – since emperumAn has deep affection, he established himself firmly in my lowly heart. The same meaning has been explained by this AzhwAr himself in thiruchchandha viruththam 64 “anRu vehkaNaik kidandhadhennilAdha munnelAm” (before reaching my heart, emperumAn was dwelling in thiruvehkA) and in thiruchchandha viruththam 65 “kidappadhum naRperum thiraikkadaluL nAn ilAdha munnelAm” (before I came, emperumAn used to recline on the milky ocean) and by periyAzhwAr in his periyAr thirumozhi 5-4-9 “panikkadalil paLLigOLaip pazhagavittu Odi vendhen manakkadalil vAzhavalla mAya maNALa nambi ”(leaving aside the cool thiruppARkadal, emperumAn, who has amazing powers, who is the consort of pirAtti and who is complete in auspicious qualities, is capable of entering my mind and living there).

nediya mARku – one who has affection bettering mine. mAl – one who is great; one who is affectionate. Just as nammAzhwAr had mercifully said in thiruvAimozhi 9-6-10 “vArikkoNdu unnai vizhunguvan kANilenRu ArvuRRa ennai ozhiya ennin munnam pAriththuth thAn ennai muRRum paruginAn” (before I could enjoy him, he, with greater desire than mine, ate me up completely), emperumAn who has a greater affection towards me than I have towards him, entered my lowly heart and established himself there.

When asked “What did you do?” AzhwAr says, in the second part of this pAsuram that he made his heart suitable for emperumAn.

dhidamAga vaiyEn – I will not keep other deities as stable entities in my heart.

Who are those deities?

madhi sUdi thannOdu ayanai – rudhra, who gave shelter for chandhra when he was in a precarious position, thus protecting him, due to which he thought vainly that he is the protector for all and, brahmA, who, because he was born in a lotus, thought that he was an ayOnija (born without staying in a womb). I will not think of rudhra and brahmA as supreme entities.

nAn vaiyEn – this is because I have subtle knowledge, capable of distinguishing between good and bad. vaiyEn – one who has sharp knowledge.

vaiyEN AtcheyyEn – Since I have sharp knowledge, I will not become a servitor to rudhra, brahmA et al.

Has it not been said in mahAbhAratham mOksha parvam 116 “brahmANam SidhikaNtancha yASchAnyA dhEvathA: smruthA: I prathibhudhdhA na sEvanthE yasmAth parimitham palam II ” (those with sharp brain will not worship brahmA, Siva and other deities since the benefit which can be obtained from them is limited)!

valam – the reason for all this greatness is due to the strength of having emperumAn in proximity.

valam vaiyEn – it could also be construed that AzhwAr is saying that he will not circumambulate these deities.

We will take up the 67th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.4.2 – ARu malaikku

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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 second pAsuram, AzhwAr is enjoying emperumAn‘s act of churning the ocean.

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

ARu malaikku edhirndhOdum oli ara
vURusulAy malai thEykkum oli kadal
mARu suzhanRu azhaikkinRa oli appan
sARu pada amudham koNda nAnRE

Listen

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

appan – sarvESvara, the great benefactor

(for the dhEvas)
sARu – great festivity
pada – to occur

(churned the ocean)
amudham – amrutha (nectar)
koNda – obtained
nAnRu – day

(due to the pace of churning)
ARu – rivers
malaikku – towards the mountain (which is the origin for them)
edhirndhu – in the opposite direction
Odum – flowing
oli – sound
aravu – vAsuki, the serpent, its
URu – body
sulAy – coiled
malai – on manthara (a celestial mountain)
thEykkum – rubbing
oli – sound

(due to the churning)
kadal – ocean
mARu – turning around
suzhanRu – whirling
azhaikkinRa – calling
oli – sound (occurred)

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

On that day when sarvESvara, the great benefactor, caused great festivity for the dhEvas and obtained the nectar, the following sounds occurred – a) the sound of rivers flowing in the opposite direction towards the mountain, b) the sound of the rubbing of the body of vAsuki, the serpent, which is coiled around the manthara mountain and c) the sound of the calling [noise] of the ocean turning around and whirling.

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

  • ARu malaikku edhirndhu Odum oli – As the mountain manthara was anchored into the ocean, the ocean became agitated, the mountain went in deep and a pit was created; water, will naturally flow towards the lower regions. AzhwAr is hearing the sound of the rivers flowing in the opposite direction, towards the mountain. emperumAn blessed AzhwAr with divine knowledge so that AzhwAr sees everything from past, present and future, in front of his eyes.
  • aravu URu sulAy malai thEykkum oli – URu – body. sulAy – coiling. The sound which arises when the body of vAsuki was engaged in churning.
  • kadal mARu suzhanRu azhaikkinRa oli – When manthara mountain was anchored and churned, the bottom of the ocean came up and the top of the ocean went down. This sound of the waves smashing at each other was like a battle between bulls.
  • appan – benefactor.
  • sARu pada – The nectar which came out of the ocean, to make the water as residue.  Alternative explanation – sARu means uthsavam (festival). Saying “the bring in festivity in the dhEvas camp”. Implying that the as nectar touched the water, and festivities occurred.
  • amudham koNda ARE – All of these occurred during the churning [of the ocean] for nectar.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 65 – sUdhAvadhu

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avathArikai

AzhwAr, who instructed others in the previous pAsuram solluvadhE sUdhu, tells in this pAsuram as to how he practiced it himself and the benefit that he is going to get out of it.

Let us go through the pAsuram and its meanings:

sUdhAvadhu ennenjaththu eNNinEn sol mAlai
mAdhAya mAlavanai mAdhavanai yAdhAnum
vallavA sindhiththu iruppERku vaigundhaththu
illaiyO solleer idam

Word for Word Meanings

mAdhu Aya – one who is the epitome of beauty
mAlavanai – one who is infatuated with followers
mAdhavanai – about thirumAl (Sriman nArAyaNa)
solmAlai – these garlands of words
yAdhAnum valla A sindhiththu iruppERku – me who has the capability to meditate until I have the strength
vaigundhaththu idam illaiyO – is there no place in SrIvaikuNtam?
solleer – please say
sUdhu Avadhu – this is the most apt for us
en nenjaththu eNNinEn – I affirmed in my heart

vyAkyAnam

sUdhAvadhu ennenjathu eNNinEn – I meditated in my mind about the deed that is apt to be carried out. Just as nammAzhwAr had mercifully mentioned in periya thiruvandhAdhi 53 “nin pugazhil vaigum tham sindhaiyilum maRRinidhO nI avarkku vaigundham enRaruLum vAn” (is the SrIvaikuNtam that you are granting to your devotees greater than the thoughts that they have about your greatness?) since thinking about emperumAn gives supreme bliss I kept thinking about this continuously in my mind.

What is that?

solmAlai vallavA sindhiththu…. – meditating on the prabandhams (divine hymns) which speak about the supreme being.

mAdhAya – the epitome of beauty. mAdhu – beauty.

Would he be beautiful outside, but very cruel inside?

mAlavanai – one who is the epitome of affection.

What is the basis for this beauty and affection?

mAdhavanai – the consort of lakshmi; mA – lakshmi; dhavan – lord. The opinion here is that it is her connection which makes him beautiful and affectionate.

yAdhAnum vallavA sindhdhiththu iruppERku – to me who keeps thinking about the SrIsukthis (divine hymns) about thirumAl (emperumAn) in one way or the other, to the extent possible.

vaigundhaththu illaiyO solleer idam – is there no place in SrIvaikuNtam? Please tell.

sindhiththu iruppERku vaigundhaththu illaiyO idam – Just as it is mentioned in SrI vishNu purANam 1-17-78 “AyAsa: smaraNena kO’sya smruthO yachchathi SObanam” (What is the difficulty in thinking about this supreme being? He grants benefits the moment one thinks about him) when emperumAn is with the simplicity mentioned, is there anything required to attain him other than thinking about him?

mAdhAya – being affectionate like a mother [alternative meaning].

If the text is mAyavanai instead of mAlavanai, the meaning would be – one who has amazing activities.

We will move on to the 66th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.4.1 – Azhi ezha

Published by:

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

Full series >> Seventh Centum >> Fourth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr meditates about emperumAn‘s divine act of measuring the world and becomes blissful.

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

Azhi ezhach changum villum ezhath thisai
vAzhi ezhath thaNdum vALum ezha aNdam
mOzhai ezha mudi pAdham ezha appan
Uzhi ezha ulagam koNdavARE

Listen

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

(During his act of divinely measuring the world, while he was growing, as said in “spuradhAyudha:“)
Azhi – the divine chakra, who is the chief [among the weapons]
ezha – appearing to rise to the front

(subsequently)
sangum – SrI pAnchajanya (conch)
villum – SrI SArnga (bow)
thaNdum – the maze
vALum – the sword
ezha – as they all appear

(seeing this completeness of weapons, as said in vishNu dharmam “sangaissurANAm …” (groups of dhEvas from the heavenly planets, groups of humans from earth, plane-dwellers from the sky, glorified thrivikrama. Let such thrivikrama who measured the world be there for my auspiciousness))
thisai – present in every direction
vAzhi – the tumultuous sound of mangaLASAsanam (wishing well by dhEvas, manushyas etc)
ezha – to rise

(due to immediate rising)
aNdam – breaking the top portion of the oval shaped universe

(the water surrounding the oval shaped universe)
mOzhai – bubble
ezha – to rise

(due to the sudden rise)
mudi – the divine crown
pAdham – the risen, divine feet
ezha – to rise together

(to end the times of demoniac mahAbali’s rule)
Uzhi – distinguished times
ezha – to commence
appan – sarvESvaran, who is the lord of all
ulagam – the world
koNda – measured and accepted
ARu – method
E – this is how [amazing] it was!

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

The divine chakra appears to rise to the front, along with the conch, the bow, the maze and the sword; the tumultuous sound of mangaLASAsanam was raised by those who are present in every direction; the divine crown and the divine feet rose together to break the top portion of the oval shaped universe and the bubbles [from the water] rose; this is how amazing, the method by which sarvESvaran, who is the lord of all measured and accepted the world, to commence the distinguished times!

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

As said in “dhEvAs svAsthAnamAyAnthi nihathA dhaithya dhAnavA: | nabhayam vidhyathE kinchith jitham bhagavathA jagath ||” (dhEvas are returning to their residences; asuras were killed; there is no fear left; bhagavAn won over the universe) [This is how jAmbavAn celebrated emperumAn‘s thirvikrama avathAram], this is the act of emperumAn redeeming the universe for himself. Unlike in the case of rAvaNa where he was made an enemy and killed. as mahAbali had a few good qualities, he was won over in a natural manner.

Would the servitors not help in bringing victory to the master?

  • Azhi ezha – Only sarvESvara would have the total inclination to have the whole universe under his divine feet; though such desire is not found in his paraphernalia they set out to do that first. This is similar to iLaiya perumAL (lakshmaNa) decorating himself and getting ready to go to forest when perumAL (SrI rama) was only asked to go, as said in SrI rAmAyaNam sundhara kANdam 33.28 “pUrva jasyAnuyAthrArthE dhrumachIrairalankrutha:” (the virtuous iLaiya perumAL decorated himself with tree-bark clothes to follow SrI rAma).
  • Azhi ezha – Commencing with a kingly battle; he is known as hEthirAja. thiruvAzhi (divine chakra) is the chief among the divine weapons. While the army remained still, sugrIva mahArjAja jumped at rAvaNa, being unable to tolerate the situation, thinking “How can this lowly person stand in front of SrI rAma wearing a crown! It will imply that there are two kings”. SrI rAmAyaNam yudhdha kANdam 40.29 is explained here [sugrIva went to attack rAvaNa even before SrI rAma did].
    • atha harivara nAtha: – There were many valiant [monkey] warriors like him [sugrIva].
    • prApya sangrAma kIrththim – He could not just fight along with those who were there. He wanted to have special glory for him in the battle field. He assumed the greatness of perumAL (SrI rAma) in the battle field, on himself.
    • niSichara pathim – Even on the other side [rAvaNa’s side], there were many great warriors. But he directly set out to fight rAvaNa considering no one else in their side as equals.
    • Ajau – Unlike them (the enemies) who attacked them (SrI rAma’s army) in illegal ways, he attacked rAvaNa in an upfront manner.
    • yOjayithvA SramENa – Gave him the suffering which he had never tasted before.
    • gaganamathi viSAlam lankayithvA – He crossed the expansive sky effortlessly with his skills;
    • arkasUnu: – He returned without others realising about his return. He acted according to his heritage [he is the son of sUrya]. Sky is his natural habitat. One cannot know how the sun travels from one place to another.
    • harivara gaNa madhyE – He went and stood among the monkey warriors not desiring to distinguish himself from them.
    • rAma pArSvam jagAma – He stood near SrI rAma thinking “only those who have performed respectable feats in the battle field will stand in the front”.
  • Azhi ezha – As said “the little one of a bird which can fly at thousand feet, will practice flying at five hundred feet”, the divine chakra first rose. Will those who fear for his safety even where there is no danger, be fearless in this abode [material realm] where there is scope for danger? His greatness is such that they will fear for his safety even where there is no danger. Being paranoid [about his own palace], vidhura checked the mattress in his own palace, when he saw how dhuryOdhana et al tried mischievously to harm krishNa; mahAbhAratham udhyOga parvam “samspruSan ASanam SaurE: vidhuras sa mahAmathi:” (the wisest vidhura checked the mattress [which was placed by himself] on which krishNa was seated) – as an ocean will be agitated to its capacity [i.e. vidhura became fearful based on his love towards krishNa]. piLLai uRangAvilli dhAsar asked “Does ‘mahAmathi:’ indicate losing one’s mind?” During namperumAL’s puRappAdu, piLLai uRangAvilli dhAsar would hold up his knife and worship him saying “if there is even a slight shaking for namperumAL, I will kill myself” [indicating that perumAL should be carried very carefully]; our elders, the SrIvaishNavas, would call him as “mahAmathi”. Real wisdom means losing one’s mind in matters relating to bhagavAn.
  • Azhi ezha – Looking at emperumAn‘s inclination to grow, thiruvAzhi (chakra) feared “he cannot rise alone” and started to rise.
  • sangum villum ezha – Just as the junior warriors will follow the senior warriors entering the war, other AzhwArs (weapons) too started rising from the other hand. Those who keep roaring where there is no prey [i.e. no war in paramapadham], will not abandon one another where there is prey [opponents in samsAram]. [Alternative explanation] Just as the relatives will come and surround someone who became rich, all the divine weapons started to rise along with sudharSana chakra. iraNdAm thiruvandhAdhi 71 is explained here.
    • idangai valampuri ninRArppa” (the conch in his left hand stood firm and blew vociferously), meditating upon emperumAn’s beauty SrI pAnchajanya blew vociferously.
    • eri … – Unlike having opportunity to make vociferous sound like SrI pAnchajanya, spitting fire. The divine chakra which wanted to consume namuchi [son of mahAbali who challenged emperumAn while measuring the universe] et al.
    • vidangAlum … – thiruvananthAzhwAn (AdhiSEshan) could only remain where he is and spit poisonous fire on the enemies.
    • aravaNai mEl thOnRal – The chief who has AdhiSEshan as his mattress.
    • thisai aLappAn pUvAradi nimirththa pOdhu – He measured the forests, plains and plateaus with his tender flower like feet. He measured the bhU (earth) with his pU (lotus like divine feet). If emperumAn who fits in the tender mattress and is having such tender form set out to measure this rough world, would they [his divine weapons] not be agitated like this? They cannot remain silent, when he sets out to measure the world like this.
  • thisai vAzhi ezha – The divine weapons rise thinking “what danger is falling upon him?” Others were fearing for them and singing mangaLASAsanam (well wishes) thinking “what danger is falling upon them?” as said in thiruppallANdu 2vadivAr sOdhi valaththuRaiyum chudarAzhiyum pallANdu padaipOr pukku muzhangum appAnjasanniyamum pallANdE” (Long live the radiant chakra which is on the right hand! Long live the conch which is blowing vociferously while entering the war!) As said in thiruppAvai 22nin kaiyil vEl pORRi” (Long live the spear in your hand), even the spear should be cared for. The “vAzhi vAzhi” wishes of the favourable ones are rising from all directions. As AzhwAr is reciting the rising of mangaLASAsanam amidst the rising of the divine weapons, it can be construed that he thinks such mangaLASAsanams are greater protection than the divine weapons for him.
  • thisai vAzhi ezha – He is as said in thiruvAimozhi 2.2.11Eththa Ezh ulagum koNda kOlak kUththan” (The beautiful dancer who measured the worlds to be praised by everyone). SrI vishNu purANam 5.5.17 “thrivikrama: kramAkrAntha thrailOkyas spurathAyudha:” (the weapons rose when emperumAn set out to measure the worlds).
  • thaNdum vALum ezha – The remaining ones too started rising thinking “If they follow the emperumAn in the battle, only they will be glorified”; this is how every one of emperumAn’s weapons thought “we are lagging behind; we are lost”; this is similar to many persons fighting for a single person’s food. Those who said in SrI rAmAyaNam yudhdha kANdam 17-29 “vadhyathAm” (let vibhIshaNan be killed) when a favourable person entered, will not remain quiet where the enemies are present. namuchi, son of mahAbali, held emperumAn’s divine feet and said “my father does not know your mischief. You should measure with the little feet you had before” as said in periyAzhwAr thirumozhi 1.9.8 “en idhu mAyam en appan aRindhilan munnaiya vaNNamE koNdaLavAy“. As this is an act of emperumAn who was born on a particular day and grew up immediately, there is good reason for everyone to care for him. periya thiruvandhAdhi 16 “sIrAl piRandhu siRappAl vaLarAdhu pEr vAmanan …” (not being cared while he was born and raised) – do you have to accept this world in this manner, while you have toyed with the world in many ways like how cotton seed goes through twelve types of evolution.
  • aNdam mOzhai ezha – He started to stretch his foot thinking to measure the three worlds (bhU:, bhuva:, svarga) for indhra’s sake; but as his will was not just, he stretched his foot upto the top of the oval shaped universe. His divine foot reached upto the external shell of the universe and pierced through it as said in thirunedunthANdagam 5oN midhiyil punal uruvi oru kAl niRpa“. The water surrounding the universe rises. The oval shaped universe is simply like a seed in the causal water. His anger at that time in measuring the world made everyone fear thinking “is his act of protection causing danger?”. mOzhai – bubble.
  • mudi pAdham ezha – The divine feet [foot] rise upto the level of his divine crown. Also recited as “mudi mElE pAdham ezha” (the foot going over the crown) to highlight his dancing posture.
  • appan Uzhi ezha – The bad times of mahAbali’s inapt regime ends and the apt, good times commenced; to have the good times rise.
  • appan – ulagam koNda ARE – Saying “How amazing is it that sarvESvaran, the great benefactor, accepted the world!” Alternative explanation – asking “How did he accept the world?” Also said that AzhwAr is becoming blissful saying “appan” repeatedly.
  • appan – AzhwAr is saying “emperumAn made me exist by the act of presenting the kingdom to indhra”.

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 – 64 – pOdhAna vittiRainji

Published by:

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avathArikai

In the previous pAsuram, AzhwAr mercifully mentioned about how he spent his time purposefully. In this pAsuram he instructs others the way in which they can spend their time purposefully.

Let us go through the pAsuram and its meanings:

pOdhAna vittiRainji EththuminO ponmagarak
kAdhAnai AdhipperumAnai nAdhAnai
nallAnai nAraNanai nammEzh piRappaRUkkum
sollAnaich cholluvadhE sUdhu

Word for Word Meanings

pon magaram kAdhAnai – one who is donning beautiful earrings in the shape of fish
Adhi – the causative entity for the world
perumAnai – one with greatness
nAdhAnai – being the lord (of all)
nallAnai – having the quality of vAthsalyam (motherly love)
nAraNanai – one who is famously known as nArAyaNa
nam Ezh piRappu aRukkum sollAnai – about the purushOththama (best among all sentient entities) whose divine names will sever our connection with repeated births
pOdhu Ana ittu iRainji EththuminO – offering anything which goes in the name of flower, bowing down to him and praising him
solluvadhE – reciting (his divine names wholeheartedly)
sUdhu – apt activity for us

vyAkyAnam

pOdhAna ittu iRainji EththuminO – offer whatever goes in the name of flower at his divine feet; bow down to him with your mind and praise him with your mouth. By using the word pOdhAna AzhwAr is hinting that if offered with devotion, there is no flower which is unacceptable to emperumAn. kaNNan (krishNa) had mercifully said in SrI bhagavath gIthA 9.26pathram pushpam ….. bhakthyupahrutham aSnAmi ” (I accept with affection, whatever leaf or flower has been offered to me with devotion). thirumangai AzhwAr too considered that there is no flower which is unacceptable to emperumAn in his pAsuram “kaLLAr thuzhAyum kaNavalarum kUviLaiyum muLLAr muLariyum Ambalum …. puLLAy OrEnamumAy pukkidandhAn ponnadikku “. nammAzhwAr also mercifully mentioned in his thiruvAimozhi 1.6.1purivadhum pugai pUvE”. parASara bhattar who was one day giving a discourse on this subject, mentioned that even if trash is burnt and smoke is generated, emperumAn will accept that; even if kaNdagAlippU (a type of flower) is offered,he will accept that. nanjIyar, his disciple, interjected and said that SAsthras do not accept kaNdagAlippU “na kaNdakArikA pushpam dhEvAya vinivEdhayEth” to which bhattar responded “it is not that SAsthram had rejected kaNdagAlippU. It is only because the thorns in the plant will pierce the hands of his devotees that this has been avoided”

ittu iRainji EththuminO – by using the word ittu the service through physical faculty has been stressed; iRainji refers to service through the faculty of mind and EththuminO refers to service through the faculty of mouth.

pon magarak kAdhAnai – one who has divine ears which are decorated with desirable golden ear-rings in the shape of fish. AzhwAr used the word poR kAdhAnai to hint that emperumAn is very precious and is to be worshipped by offering him gifts, just as one buys gold and protects it.

Adhip perumAnai – unlike some materials, which though looking beautiful, will not be apt for us, he is most apt for us and has the greatness of creating us all.

When asked whether he will accept us, AzhwAr says . . .

nAdhAnai – one who will accept us because he is our swAmy (lord)

Will he despise us because of our faults?

nallAnai – one who does not see any faults in us. One who considers our faults as our auspicious qualities due to his auspicious quality of vAthsalyam (showing motherly love).

What is the proof that he has such greatness?

nAraNanai – AzhwAr says that the name nArAyaNa itself announces to the world his greatness.

AdhipperumAnai nAraNanai – At the time of creation, since the nArA: (the clusters of souls) take shelter in him, the word nArAyaNa shows his ability to create all beings.

nAdhAnai nAraNanai –  emperumAn sustains and pervades all souls and is their means as well as goal. The word nArAyaNa also indicates his being the lord of all. nammAzhwAr mercifully said in his thiruvAimozhi 2-7-2nAraNan muzhuvEzhulagukkum nAdhan”.

nallAnai nAraNanai – instead of despising the lowly cluster of souls, since he pervades them completely, the word nArAyaNa also indicates vAthsalya guNa (motherly love). thirumangai AzhwAr mercifully said in his periya thirumozhi 6-10-4 “nallAnudaya nAmami sollil namO nArAyaNamE”.

nAraNanai nammEzh piRappaRukkum sollAnai – one who is referred to by the divine word of nArAyaNa which will sever us from all our births. Has it not been said in vEdha “sankIrthya nArAyaNa SabdhamAthram vimuktha dhu:khA: sukinObhavanthi ” (the moment people recite the name of nArAyaNa their sorrows are removed and they attain mOksha)?  thirumangai AzhwAr too mercifully said in his periya thirumozhi 1-1-9 “adiyAr paduthuyarAyinavellAm nilandharanjeyyum nArAyaNa ennum nAmam” (reciting the divine name of nArAyaNa will destroy all the sorrows of followers). Alternatively nammEzh piRappaRukkum sollAnai can be construed as referring to the greatness of emperumAn’s divine names. rushis also spoke of this meaning when they said “yannAma sankIrththanO vimuchyathE”, “yannAma sankIrththanathO mahAbhayAth vimOkshamApnOthi ” (by reciting whose divine names sentient entity gets rid of the fear of samsAram and attains mOksha).

solluvadhE sUdhu – reciting his divine names is apt for us, the jIvas (souls).

We will take up the 65th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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