Monthly Archives: August 2018

nAnmugan thiruvandhAdhi – 59 – anbAvAy

Published by:

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

Full Series

<< Previous

Adhi kESavap perumAL with ubhaya nAchchiyArs (SrIperumbUthUr)

avathArikai

achyuthan (emperumAn), seeing the affection of AzhwAr who said AkkinEn anbu, was readying to serve AzhwAr by massaging his hands and legs. AzhwAr indicates to him in this pAsuram, the proper order.

Let us go through the pAsuram and its meanings:

anbAvAy AramudhamAvAy adiyEnukku
inbAvAy ellAmum nIyAvAy pon pAvai
kELvA kiLaroLi en kEsavanE kEdinRi
ALvAyk kadiyEn nAn AL

Word for Word Meanings

anbu AvAy – one who is the epitome of affection (towards me)!
Ar amudham AvAy – One who is like complete nectar!
adiyEnukku inbu AvAy – one who created for me (the experiencing of your) enjoyment!
ellAmum nI AvAy – one who is all other enjoyment for me!
pon pAvai kELvA – Oh the consort of mahAlakshmi!
kiLar oLi – (due to the union with mahAlakshmi) having radiant splendour
en kEsavanE – Oh emperumAn (my Lord)!
kEdu inRi – without any fault
ALvAykku – for you who would take in a servitor
adiyEn nAn – I, the servitor,
AL – am a servitor

vyAkyAnam

anbAvAy – you are the epitome of affection. Starting from “nAnmuganai” (1st pAsuram), AzhwAr had been emphasising on emperumAn’s supremacy. Once he starts expressing his experience, he concludes that affection is emperumAn’s form. This is similar to those who said nArAyaNanE namakkE paRai tharuvAn (he will provide us with kainkaryam towards him) in the beginning, called him as mAlE (one who is affectionate) when they approached him. Alternatively, this could be construed as AzhwAr who told earlier AkkinEn anbu (making his as well as others’ affection towards emperumAn) realises that it is emperumAn who created affection in him, and hence calls him ennudaiya anbAgavum AnavanE (one who became by affection). Thus this could be interpreted as AzhwAr saying (1) one who created your love towards me and (2) one who created affection in me towards you.

AramudhamAvAy – you are the supremely enjoyable entity for me. As epitome of affection, only you are the most complete nectar for me. Apart from creating affection in me, you offered me yourself as an outlet for that affection.

Ar amudhamAvAy – Complete nectar. This is nectar which does not have any admixture with salt, which was earlier given to the celestial entities!

adiyEnukku inbAvAy – For me, who is your servitor and a unique entity of enjoyment for you, you offered me the scope of enjoying brahmAnandham (supreme bliss), which is enjoyment in your matter. The word inbu refers to the supreme bliss of enjoying emperumAn.

ellAmum nI AvAy – this refers to emperumAn granting nithyamukthAnubhavam (enjoyment of nithyasUris and mukthars) and ubhayavibhUthi anubhavam (enjoyment of both spiritual realm and materialistic realm). Just as SrI bhagavath gIthA SlOkam 7.19 says “vAsudhEvas sarvam” (everything is vAsudhEvan) and nammAzhwAr’s thiruvAimozhi pAsuram 6-7-1uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” it is emperumAn who is the sustaining, nourishing and enjoying entities for AzhwAr.

pon pAvaik kELvA – Oh the consort of lakhsmi who is of golden complexion! The implied meaning here is that emperumAn bestowed all the above because of the proximity of mahAlakshmi.

anbAvAy – pon pAvai kELvAemperumAn who normally says as in SrI bhagavath gIthA 16.19kshipAmi” (I push them (into demonic births)) and as in varAha purANam “na kshamAmi” (I do not forgive them), and who is hot similar to fire, became the epitome of affection due to connection with mahAlakshmi, just as hot water with cold water. Did not nammAzhwAr too mercifully say in thiruvAimozhi 10-10-7 “kOlamalarpAvaikku anbAgiya en anbEyO” (Oh one, who is the love of mahAlakshmi who sits on a beautiful flower,  who became affection personified for me!)

AramudhamAvAy  – pon pAvai kELvA – just as thirumangai AzhwAr says in periya thirumozhi 6-1-2 “amudhil varum peNNamudhu uNda emperumAnE”  (Oh my emperumAn who took the nectar of woman who came from the nectar of thiruppARkadal!) emperumAn became Aramudhu (complete nectar) after consuming mahAlakshmi who is the epitome of the essence of nectar.

adiyEnukku inbAvAy – pon pAvai kELvA – it is her nearness which gives him his own experience. Hasn’t nammAzhwAr too mercifully declared in thiruvAimozhi 1-6-9tharuma varum payanAya thirumagaLAr kELvan” (emperumAn bestows the supreme benefit as the consort of periya pirAttiyAr (SrI mahAlakshmi))!

adiyEnukku inbAvAy – pon pAvai kELvA – it won’t appear to be appealing if given by brahmachAri (bachelor) nArAyaNa! The meaning conveyed here is that emperumAn is sweet to AzhwAr just as he is to periya pirAttiyAr. nammAzhwAr too mercifully mentioned in thiruvAimozhi 4-5-8namakkum pUvinmisai nangaikkum inbanai”(the entity who is sweet to us and to SrI mahAlakshmi who resides on a flower).

ellAmum nIyAvAy – pon pAvai kELvA – AzhwAr implies that emperumAn’s ability to sustain, nurture and to be an enjoyable entity for us is due to her connection. pAvai – the best among women as mentioned in the saying “nArINAm uththamAvadhU:kELvan – one who is sweet to her.

pon pAvai kELvA kiLar oLi – due to his union with periya pirAtti, emperumAn attained resplendent radiance. vEdhas said “SradhdhayA dhEvO dhEvathvamaSnuthE ” (due to pirAtti, the supreme entity attains radiance). vAlmIki said in SrI rAmAyaNam “athIva rAma: SuSubhE’dhikAmayA vibhu: SriyA vishNuriva ” (just as the all-pervading vishNu is manifested by SrIdhEvi, SrI rAma is manifested by pirAtti). AzhwArs’ pAsurams also bring out the same meaning, such as in thiruppallANdu 2vadivAy nin valamArbinil vAzhginRa mangai” and thiruvAimozhi 10-6-9  “thigazhginRa thirumArbil thirumangai thannOdum thigazhginRa thirumAlAr”.

kiLar oLi en kEsavanE – attaining radiance from SrI mahAlakshmi and being my Lord. One who has the bunch of locks which she likes and which is mentioned by vEdham as “hiraNya kESa” (one with golden coloured locks). kEsavan one who has excellent locks – the locks which are praised by vEdhas and by those who follow vEdhas.

kEdinRi ALvAykku adiyEn nAn AL – one who makes me as a servitor without any hurdle for kainkaryam (service) and experience. adiyEn, who is a servitor, has to carry out service. The implied meaning is that you do not have to massage my limbs and carry out service (to me).

Wouldn’t punarukthi (the fault of repeating a word) be mentioned for adiyEn and AL since both refer to the same person (AzhwAr)? The word adiyEn refers to SEshathvasvarUpam (the basic nature of being a servitor) while AL refers to being the entity for whom servitorship is the refuge. Hence there is no fault of repetition. Is it required of him to indicate this to the omnisicient emperumAn? AzhwAr is indicating to him that it is not proper on the part of emperumAn who is the epitome of love, to bring himself to a lowly level and carry out service to him [AzhwAr].

We will take up the 60th 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 – 7.3.8 – kaNdadhuvE koNdu

Published by:

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

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 – 58 – ennenjamEyAn

Published by:

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

Full Series

<< Previous

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

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 – 7.3.7 – pEreyil sUzh

Published by:

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 seventh pAsuram, after perumAL (SrI rAma) bids farewell to iLaiya perumAL (lakshmaNa), as said in SrI rAmAyaNam uththara kANdam “lakshmaNEna gathAm gathim” (I will follow the path taken by lakshmaNa), perumAL set out to follow lakshmaNa. Similarly, parAnguSa nAyaki too says to her friend “Just as my heart reached thenthiruppEreyil to sustain itself, I too will reach there”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says “I am not seeing my heart returning from the abode where the one who destroyed lankA which was the great hurdle for the result, resides; now, I will also go there”.

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

pEreyil sUzh kadal then ilangai seRRa pirAn vandhu vIRRirundha
pEreyiRkE pukken nenjam nAdip pErththu vara engum kANa mAttEn
Arai ini ingudaiyam thOzhI! en nenjam kUda vallArum illai
Arai inik koNdu en sAdhikkinRadhu en nenjam kaNdadhuvE kaNdEnE

Listen

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

pEr – big
eyil – by the fort
sUzh – being surrounded
kadal – having the ocean (as a moat surrounding the fort)
then – well organized
ilangai – lankA
seRRa – one who destroyed
pirAn – benefactor
vandhu – arrived (to rest)
vIRu irundha – mercifully seated manifesting that valour
pEreyiRkE – to thenthiruppEreyil
pukku – went and reached
en – my
nenjam – heart
nAdi – seeking him
pErththu – return
engum – anywhere
vara – to come
kANamAttEn – I am not seeing;
ini – now
thOzhI – oh friend (who shares my grief)!
ingu – in this state

(as company, the mothers who control and the townspeople who blame)
Arai – whom
udaiyam – are we having?

(pOna – went)
en – my
nenjam – heart
kUva – to bring back
vallArum – capable ones
illai – not present;
ini – now (after the heart is not helping, and you have given up)
Arai – whom
koNdu – with
en – what benefit
sAdhikkinRadhu – can accomplish?

(thus)
en – my
nenjam – heart
kaNdadhuvE – whatever seen
kaNdEn – I have also seen.

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

I am not seeing my heart returning to come here, after it went and reached thenthiruppEreyil seeking emperumAn, the benefactor, where he has arrived and mercifully seated manifesting his valour with which he destroyed lankA which was surrounded by big fort and the ocean and was well organised; now, oh my friend! whom are having in this state, as company? there is no one capable who is present here to bring back my heart; now, what benefit can be accomplished with whom? I have also seen what my heart had seen [i.e. going to thenthriuppEreyil is the only way].

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

  • pEreyil … – She is saying “as my state has crossed the limits of tolerance, this is what I am planning to do now”. pEr eyil – big fort.
  • sUzh kadal – The ocean is a protective layer surrounding the fort. The benefactor who trashed such town which frightened everyone.
  • vandhu vIRRirundha – To compensate the avoidance then, he has arrived in close proximity to embrace me. As said in SrI rAmAyaNam yudhdha kANdam 117.36 “vimala SaSAnka nibhAnanA” (pure, moon like, cool) – even while perumAL (SrI rAma) was very angry and cannot be seen, sIthAp pirAtti remained with a pure moon like, coolness in her face. SrI rAmAyaNam yudhdha kANdam 118.17 “dhIpOnEthrA dhUrasyEva prathikUlAsimE dhrudam” (SrI rAma says – certainly, you appear to be unfavourable for me as a lamp for the one with an eye-disease); ALavandhAr mercifully explained this as “the defect is in the eyes and not in the lamp”.
  • seRRa pirAn vandhu vIRRirundha – He has arrived here after becoming tired while eliminating the enemies; as said in SrI rAmAyaNam AraNya kANdam 30.40  “bharthAram parishasvajE“ (embraced her husband), he should be cooled down.
  • pEreyiRkE … – I am not seeing my heart returning after entering thenthiruppEreyil seeking him. Even thiruvadi (hanuman) who entered lankA where one can never return from, returned; but I am not seeing my heart returning from this nearby town! When the heart itself has not returned, we need not say explicitly that he will not come [it is implied]. Her eyes become dizzy due to looking out for the arrival of her heart for a long time.
  • mAttEn – I should not perish here itself without seeing him, instead of sustaining myself by seeing him.

Her friend asked “Should you not wait for your beloved lord until he comes, by singing sorrowful songs?”, she says,

  • Arai ini ingudaiyam thOzhI – Who is here to accompany me, when my heart itself is lost?
  • thOzhI – If you asked “Am I different from your heart?”, you are my friend [you would fall for him before me].

Her friend asked “Am I not here?”, she says,

  • en nenjam kUva vallArum illai – You should be present to bring my heart back; you who created the attachment in my heart for him, should be the one who brings it back to me; but your state is such that you cannot be even take a step forward; and the others don’t have the urge to bring my heart back to me; so, who will bring my heart back?
  • Arai inik koNdu en sAdhikkinRadhu – With whom shall I accomplish? What can be accomplished? When the heart and he arrive here, should I not be present? Here, the situation is very bad [I have almost perished].

When asked “So, what are you trying to do now?”, she says,

  • en nenjam kaNdadhuvE kaNdEnE – I am also trying to follow the path which was taken by my heart. As said in SrI rAmAyaNam uththara kANdam “adhyaivAham gamishyAmi lakshmaNEna gathAm gathim” (I am going to follow lakshmaNa’s path immediately), I am seeking to follow the path taken by my heart.

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 – 57 – orungirundha nalvinaiyum

Published by:

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

Full Series

<< Previous

avathArikai

Starting with the first pAsuram, until the previous pAsuram those who had spoken of supremacy to brahmA and rudhra as well as those who said that these two entities are equal to emperumAn were rejected. People who argued that all the three deities (brahmA, vishNu and rudhra) are one and the same, now started the argument, giving the following strategy: vEdhas (nArAyaNOpanishath etc ) say “sa brahmA sa Siva:” and “brahmA nArAyaNa: SivaScha nArAyaNa:” (brahmA is nArAyaNa; Siva is nArAyaNa). Hence brahmA, rudhra and nArAyaNa are the same entity. When such is the case, arguing whether this entity is superior or that entity is superior is against vEdhas.

AzhwAr rubbishes this argument in this pAsuram. He tells them “you will go to horrible ways! Along with “brahmA nArAyaNa: SivaScha nArAyaNa” there are also other verses such as “SakraScha nArAyaNa:, kAlaScha nArAyaNa:, dhiSaScha nArAyaNa:, vidhiSaScha nArAyaNa:, Urdhvancha nArAyaNa:, adhaScha nArAyaNa:, antharbahiScha nArAyaNa:, nArAyaNa EvEdham sarvam yadhbhUtham yachcha bhavyam” (indhra is nArAyaNa, time is nArAyaNa, directions are nArAyaNa, intermediate regions are nArAyaNa, above (upper world) is nArAyaNa, below (lower world) is nArAyaNa, inside and outside are nArAyaNa, what was in the past, what is there now and what will be are all nArAyaNa ) which will tell you that apart from sentient entities such as indhra et al, insentient entities such as directions, time etc are also referred to in the same breath. Will you then bring about equality between the supreme entity and insentient entity? Understand that all these entities are emperumAn’s wealth, physical body, effect, being sustained, being controlled, being servitors, being attribute etc. Thus, one can say that everything is him and in the same breath, vEdhas say that brahmA and rudhra are also him. Is there any entity which does not have him [as indwelling soul]? Thus, with the help of vEdhas, AzhwAr rejects those who try to establish thrimUrthi (oneness among three forms) philosophy.

Let us go through the pAsuram and its meanings:

orungirundha nalvinaiyum thIvinaiyum AvAn
perungurundham sAyththavanE pEsil marungirundha
vAnavardhAm dhAnavardhAm thAragaidhAn ennenjam
AnavardhAn allAdhadhen

Word for Word Meanings

pEsil – if one were to talk the truth
peru kurundham sAyththavanE – Oh kaNNapirAn who uprooted the kurundha tree (a type of  wildlime)!
orungirundha nalvinaiyum thIvinaiyum AvAn – he is the executor for the puNya (virtues) and pApa (vices) which are with jIvas (souls).
marungu irundha – staying close-by
vAnavardhAm – celestial entities
dhAnavardhAm – demonic entities
thAragaidhAn – earth
en nenjam AnavardhAm – the sarvESvaran who stays in my heart
allAdhadhu en – what entity is there without that sarvESvaran?

vyAkyAnam

pEsil – if one were to talk with vEdha vAkyams (verses from sacred texts) such as “brahmA nArAyaNa:  SivaScha nArAyaNa:

orungirundha nalvinaiyum thIvinaiyum AvAn – he himself is the pApa and puNya which are always with us. Just as the vEdha vAkyam says “Esha Eva sAdhu karma kArayathi I Esha Eva asAdhu karma kArayathi II” (this paramapurusha (supreme being) makes the jIva to carry out good deeds; this paramapurusha instigates the jIva to carry out bad deeds too), since it is emperumAn who executes the virtues and vices, he is mentioned in the vEdhas as virtues and vices themselves. Is it correct, because of this, to equate karmas, which exist for a transient time, with him?

orungirundha nalvainaiyum thIvinaiyum – just as it is mentioned in brahmavaivarththam prakruthi kaNdam 26-90 “avaSyanubhOkthavyam krutham karma SubhASubham  I nA bhuktham kshIyathE karma kalpakOtiSathairapi II”(the [results of] good and deed bad deeds carried out (by jIvAthmAs) have to be necessarily experienced. Even if it takes hundreds of crores of kalpams (a very long period related to the life cycle of brahmA), these cannot be got rid of unless experienced), the puNya and pApa that we earn will not leave us unless we experience them compulsorily.

perungurundham sAiththavanE nalvinaiyum thIvinaiyum AvAn – when emperumAn incarnated as krishNa, kamsa had set upon krishNa many demons in order to kill him. One of them entered a kurundham tree on which krishNa used to climb often. krishNa broke that tree, killing that demon, thus eliminating one of the enemies of the herdsmen. Just as he effortlessly eliminated the enemy of herdsmen, emperumAn will remove our enemies too (our sins) through his vow as he had mentioned in SrI bhagavath gIthA 18-66sarva pApEbhyO mOkshayishyAmi”. Since karma is controlled by him, he is referred to as virtuous and viceful deeds.

Is this all?

marungirundha vAnavardhAm – (AzhwAr tells samsAris that) since brahmA, rudhra et al are at a far away distance, there may be a bewilderment in your minds that they are one with emperumAn. But in SAsthras, aren’t celestial entities such as indhra, agni (deity for fire), vAyu (deity for wind), sUrya (sun) et al, who are chEthanas like us and are near us, also mentioned as emperumAn? Do not vEdhams say “SakraScha nArAyaNa” “thathEvAgnis thadh vAyu: thadh sUryas thadhu chandhramA:” (that brahmam itself is agni, that itself is vAyu, that itself is sUrya and that itself is chandhra (moon)). Can we say svarUpaikyam (oneness with emperumAn) for these celestial entities?

AzhwAr further mercifully says, when told “what if we say that they have svarUpaikyam?”

dhAnavar thAm – isn’t it said that emperumAn is also the sinful demons? Can we say oneness for these demons with him?

When told “What if we say that there is svarUpaikyam between emperumAn and chEthanas (sentient entities)?”  AzhwAr responds saying . . . .

thAragaidhAn – even insentient entity earth is nArAyaNa. Do not vEdhas proclaim that insentient entities are also nArAyaNa as in “dhiSaScha nArAyaNa: vidhiSaScha nArAyaNa: nArAyaNa EvEdham sarvam ” (directions are nArAyaNa, intermediate regions are nArAyaNa, all these are nArAyaNa)! Can one say oneness for achEthana (insentient) entities which are full of faults with the supreme entity who is the opposite of any fault?

Who is that entity who is all of these?

 en nenjam AnavardhAn – just as it is mentioned in subAlOpanishath “manaScha nArAyaNa” (mind is nArAyaNa), AzhwAr says that the one who is in his heart is all of these too.

Is this all? AzhwAr further clarifies . . .

allAdhadhen – what entity is there among those mentioned in SAsthras which is not nArAyaNa? vEdhas say “nArAyaNa idham sarvam” (nArAyaNa is all these), “sarvam kalvidham brahma thajjalAn” (since all these (entities) appear, live and fade away in brahmam, these are all brahmam only). Thus, if the argument that brahmA, rudhra et al are to be considered as one with nArAyaNa is to be accepted as valid, then svarUpaikyam (oneness in form) has to be accepted for all sentient and insentient entities which is totally faulty. Since all entities such as brahmA, rudhra et al cannot sustain if separated from him and sustain themselves due to him, we have to consider that everything is emperumAn himself. Thus the opinion is that concepts such as Athmaikyam, dhEvaikyam, thrimUrthyaikyam (oneness with all sentient entities, oneness with all celestial entities, oneness with the three mUrthis) will not be valid.

We will take up the 58th 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 – 7.3.6 – kAlampeRa ennai

Published by:

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

Full series >> Seventh Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

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

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

Listen

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

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

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

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

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

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

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

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

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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 – 56 – avar ivar enRillai

Published by:

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

Full Series

<< Previous

krishna-banasura

avathArikai

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

Let us go thorugh the pAsuram and its meanings:

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

Word for Word Meanings

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

vyAkyAnam

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

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

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

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

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

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

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

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

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

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

We will take up the 57th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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 – 7.3.5 – munindhu sagadam

Published by:

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 fifth pAsuram, parAnguSa nAyaki‘s mother scolds her saying “This urging does not fit your femininity” and she says “I have lost it long back; instead of taking me there when there is no use, you leave me in thenthriruppEreyil now”.

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

munindhu sagadam udhaiththu mAyap pEy mulai uNdu marudhidai pOyk
kanindha viLavukkuk kanReRindha kaNNa pirAnukku en peNmai thORREn
munindhini en seydhIr annaimIrgAL? munni avan vandhu vIRRirundha
kanindha pozhil thiruppEreyiRkE kAlam peRa ennaik kAttuminE

Listen

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

munindhu – showing his anger due to the delay in getting mother’s milk

(lifting up the divine feet due to that)
sagadam – the wheel
udhaiththu – kicked
mAyam – came in the form of mother
pEy – demoniac woman

(to finish)
mulai uNdu – drank from the bosom
marudhu idai – between the [twin] arjuna trees
pOy – (finding the route and) went
kanindha – ripened
viLavukku – on the demon who stood as a wood apple fruit
kanRu – the demon who came as a calf
eRindha – threw
kaNNan – krishNa
pirAnukku – great benefactor
en – my
peNmai – femininity
thORREn – lost;
ini – now

(knowing my state)
annaimIrgAL – oh mothers!
munindhu – controlling me

(you neither fulfilled my desire nor had your desire fulfilled);
en – what
seydhIr – did you accomplish;

(my desire)
avan – him
munni – taking the initiative
vandhu – arrived
vIRRirundha – mercifully seated
kanindha – well blossomed
pozhil – having garden
thiruppEreyiRkE – to thiruppEreyil
ennai – me (who cannot wait to attain the goal)
kAlampeRa – without any delay
kAttumin – take me there and show me

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

I lost my femininity to krishNa, the great benefactor who kicked the wheel showing his anger due to the delay in getting mother’s milk, drank from the bosom of the demoniac woman who came in the form of his mother, went between the [twin] arjuna trees and threw the demon who came as a calf on the demon who stood as a wood apple fruit. Now, oh mothers! what did you accomplish by controlling me? Take me to thiruppEreyil which is having well blossomed garden and where he is mercifully seated after arriving there on his own initiative, without any delay and show him to me.

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

  • munindhu … – Think about my thoughts [and situation]; Will I, who am already caught in his anger, escape your anger? Will I, who am caught in the anger which is both hitham (well being) and priyam (pleasing), escape the anger which is neither? [emperumAn‘s anger is both hitham and priyam since it is done with his divine will for the benefit of his devotees]
  • munindhu sagadam udhaiththu – The wheel broke into pieces after being touched by the divine feet which was angrily stretched out due to the delay in mother yaSOdhA’s arrival to feed him. It is said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet).
  • mAyap pEy mulai uNdu – Finishing the evil demon who assumed the form of his mother to feed him as he showed his anger due to delay in getting mother’s milk.
  • marudhu idai pOy – As a baby is fed, it will start crawling. Unlike those demons who came from outside to kill him, the yamaLArjuna trees stood right in their yard and planned to kill him – he broke them into pieces.
  • kanindha … – Due to being possessed by demons, one stood as a wood apple, and another as a calf; he picked up one of them and threw at the other one to kill both of them.
  • kaNNa pirAnukku en peNmai thORREn – He finished both the perishable ones [achith – the various demoniac forms] and the imperishable one [my femininity]. He finished them with his prowess and finished her with his gentle nature.
  • pirAnukku – She is writing herself off to him for the favour of escaping from the clutches of those demons and saving himself and presenting himself to her. He preserved himself who is the lord and made me to remain in the ultimate state of servitude. The actions he performed in this krishNAvathAram are as vast as the many incarnations which are explained in SrI bhagavath gIthA 4.5bahunimE vyathIthAni janmAni” (I have gone through many births). His anger is a result of his motherly affection towards his followers.
  • kaNNa pirAnukku en peNmai thORREn – He stole her femininity manifesting his masculinity [of being the purushOththama] which is explained in SrI bhagavath gIthA 15.18athO’smi lOkE vEdhE cha prathitha: puruṣhOththama:” ( I am reputedly known as purushOththama in Sruthi and smruthi) and in SrI bhagavath gIthA 15.19jAnAthi purushOththamam” (knows as the one who is greater than bound souls and liberated souls for many reasons)!
  • peNmai thORREn – I lost that which can never be won over!
  • munindhu ini … – Are you thinking that I can be withdrawn now? Should you not have tried to withdraw me before I became aware of his [amazing] activities?
  • en seydhIr – Neither you remained favourable for me nor could you withdraw me.
  • annaimIrgAL – You who know may nature from my birth, are trying to withdraw me! You are angry at me due to not knowing the favours he has done to me.

The mothers said ” You think about him, if you cannot forget his favours. But you should also think about our favours of giving birth to you and raising you!” She replies

  • munni avan vandhu vIRRirundha – See, he came first to favour me [even before you].
  • munni – being the first one; as said in jithanthE sthOthram 1 “… pUrvaja” (one who puts in the initial effort for the uplifting of jIvAthmAs); emperumAn who is seated in a distinguished manner to get me.
  • kanindha pozhil … – the problem is only with those who take me there; everything which is present there is well-ripened. The garden where one need not fear for the presence of demons when seeing a well-ripened tree [as in the case of krishNAvathAram wood apple incident].
  • kAlampeRa ennaik kAttuminE – There is only one solution for me and our family. Please avoid takiing me there later; you should try to do it when I am alive. Instead of taking me there later like building a dam after the flood water drained, show me when I am alive.

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 – 55 – kadai ninRu amarar

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr, finding that no one corrected himself even after his parOpadhESam (instructions to others), turns to emperumAn and complains to him “Oh benefactor! In this world where people fall at the feet of other deities for lowly pleasures, who is there to worship your divine feet?” In the 52nd pAsuram of this prabandham, he felt sad seeing samsAris searching for comfort in samsAram (vilaikkAtpaduvar). In this pAsuram he feels sad for those who neither engage with the readily available superior comforts in samsAram (worshipping emperumAn at various divine abodes) nor with mOksham, which even though has to be attained through some means, is a very great goal to attain but instead engage with svarga (heaven) etc which are to be attained for comforts by observing yagya (rituals) etc and falling at the feet of other deities.

Let us go through the pAsuram and its meanings:

kadai ninRu amarar kazhal thozhudhu nALum
idai ninRa inbaththarAvar pudai ninRa
nIrOdha mEni nedumAlE nin adiyai
yArOdha vallAr avar

Word for Word Meanings

amarar kadai ninRu – standing at the doorsteps of other deities
nALum – everyday
kazhal thozhudhu – falling at (their) feet
idai ninRa inbaththar Avar – attaining lowly comforts  (such as svarga etc) which come in the middle (between samsAram and mOksham)
pudai ninRa nIr Odham mEni nedumAlE – Oh lord of all, who has a divine form similar to the ocean which is surrounding (earth)
nin adiyai – your divine feet
Odha vallAr avar yAr – is there anyone who will meditate? (there is none)

vyAkyAnam

amarar kadai ninRu – standing at the gates of those deities who are difficult to worship. Those deities are not like emperumAn who  is easy to worship with some flower, some water, some fragrance and some lamp [in other words, emperumAn is very easy to worship while those other deities are not]

kazhal thozhudhu nALum – falling at their feet every day. Those deities are not like emperumAn who will come running head over heels on hearing the words gOvindhA as if a great weight has been placed on his chest or seeing the anjali (worshipping with cupped palms) as if it is also a great weight on him.

kazhal thozhudhu nALum – carrying out deeds at the feet of the other deities, deeds which are to be done at emperumAn’s feet without thinking of them as means to attain him but as goals in themselves.

What is the benefit of carrying out such activities?

idai ninRa inbaththar Avar – they will attain insignificant, temporary comforts such as svarga etc which are neither like the readily available comforts in samsAram (divine abodes of emperumAn where one can worship him) nor the great mOksham which is attained through observing certain means. These people will suffer a great deal in attaining even such lowly comforts.

pudai ninRa nIrOdha mEni nedumAlE –  Oh emperumAn who has a divine form similar to the ocean surrounding earth! The implied meaning is that emperumAn’s divine form is easy to see since (1) it is neither like the lowly and temporary comforts of samsAram nor invisible like svarga and mOksha but visible to the followers since emperumAn is in archA (idol) form; (2) like the ocean it removes all types of heat from samsAram and gives great comfort.

nIrOdha mEni nedumAlE ninnadiyai yArOdhavallAr avar – who is there in this world who praises your divine form, a form which is such great that it is apt to be praised even if that praising does not yield any benefit? Are the samsAris who sell themselves for lowly comforts capable of praising you? Or, are those who attain lowly goals such as svarga etc capable of praising you?

We will take up the 56th 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 – 7.3.4 – izhandha em mAmai

Published by:

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 fourth pAsuram, parAnguSa nAyaki‘s mothers angrily say “Should you not pass your time thinking about something in anguish?” and she replies “even my heart was stolen by him; how can I pass my time?”

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

izhandha em mAmai thiRaththup pOna en nenjinArum angE ozhindhAr
uzhandhiniyAraik koNdu en usAgO! Odhak kadal oli pOla engum
ezhundha nal vEdhaththoli ninROngu thenthiruppEreyil vIRRirundha
muzhangu sangak kaiyan mAyath thAzhndhEn annaiyargAL ennai en munindhE

Listen

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

izhandha – previously lost
em – my
mAmaith thiRaththu – for the complexion
en – my
nenjinArum – heart
angE – in close proximity there
ozhindhAr – due to the connection with emperumAn, he remained with him;
ini – now

(after heart, the confidante, left)
uzhandhu – being anguished
Arai – those who are ignorant about my state
koNdu – with
en – what principles (which are beyond them)
usAgO – will discuss?

(I who am ready to discuss)
Odham – having rising waves
kadal oli pOla – like the sound of the ocean
engum – everywhere
ezhundha – rose
nal vEdhaththoli – the loud sounds of sAma vEdham recital
ninRu – present (always)
Ongu – rising
thenthiruppErEyil – in thenthiruppErEyil
vIRRirundha – one who is mercifully seated
muzhangu – blowing (along with the vEdham recital)
sangam – SrI pAnchajanya
kaiyan – who holds it in his divine hand
mAyaththu – in amazing activities which reveal his simplicity, beauty etc
AzhndhEn – immersed;
annaiyargAL – Oh mothers (who consider themselves having the experience and relationship to stop her)!
ennai – you (who is engaged in him, without any companion)
munindhu – being angry
en – what is the benefit?

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

My heart which reached in close proximity there seeking my previously lost complexion, remained with him due to the connection with emperumAn; now, being anguished, what principles will I discuss with those who are ignorant about my state? I am immersed in the amazing activities which reveal his simplicity, beauty etc of the one who is holding the blowing SrI pAnchajanya in his divine hand and is mercifully seated in thenthiruppErEyil where the loud, rising sounds of sAma vEdham recital which resemble the sound of the rising waves of the ocean everywhere, are present always; oh mothers! What is the benefit of your being angry?

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

  • izhandha emmAmaith thiRaththup pOna – Saying “nANum niRaiyum izhandha” (lost my shyness and obedience), implies the other aspects which were lost; while reiterating, she is highlighting the loss of her complexion explicitly. Her heart thought “While we should steal everything he has, how can he steal some of our aspects”, went to him saying “I will bring those back from him immediately”, only to remain there.
  • en nenjinArum angE ozhindhAr – emperumAn transformed the one who entered there to be like him. He who said “I will never separate from you” is now there without thinking about me.
  • nenjinAr –  My heart is remaining there with his disturbed clothes, becoming a close confidante to him.
  • nenjinAr – As in SrI rAmAyaNam yudhdha kANdam 19.23 “pravEkshyAmi cha vAhinIm” (I will also enter the army), SrI vibhIshaNAzhwAn told that he will fight along with SrI rAma [came from the opponent’s side only to become a confidante of emperumAn, similarly, my heart said that it will fight for me, but ended up staying with him].
  • izhandha … – My heart which went saying that it will bring back my complexion etc, ended up staying there. Just as one will eliminate the foundation of the enemy, emperumAn gave my heart rewards and sAmyApaththi (equivalence to himself) too. As said in SrI rAmAyaNam yudhdha kANdam 28.27 “rAjAhyEsha vibhIshaNa:” (Isn’t this vibhIshaNa the king?), my heart got its reward. Why are Sukha and SAraNa who grew up eating the food provided by rAvaNa, hailing SrI vibhIshaNAzhwAn as the king in front of rAvaNa himself? [In samskritham language] while a letter may exist, if a dot were placed on top of it, the letter would not be counted for the total number of letters in a sentence/verse. Here, as SrI vibhIshaNAzhwAn was already crowned by SrI rAma, who is the emperor [who crowns other kings], rAvaNa no longer is counted as a king. Still, why would they address SrI vibhIshaNAzhwAn as the king, knowing well the cruelty of rAvaNa? They thought “would an image harm us?” [as rAvaNa became delinquent already]. One would think “let us use this capable person to eliminate the enemy” and reward him.
  • en nenjinArum angE ozhindhAr – One who went to bring back my complexion became like the one who stole my complexion. The heart which went there seeing my emptiness became like the one who left me seeing my completeness. Everyone who leaves her tells her while leaving that they are going to fulfil her purpose! emperumAn left her saying “our love for each other should increase”; my heart left me seeing my emptiness, to save me. What is the point in hating them? As said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), after entering the abode where there is no return from?
  • angE ozhindhAr – They remained there saying “I will fill the gaps in an ocean”.
  • uzhandhu … – Did those who lost their hearts previously, become pained but sustained themselves by crying along with others? Could you also not spend your time in anguish with some?
  • uzhandhu – being anguished
  • ini – after losing my heart. Now, being anguished, what could I discuss with whom, to pass my time? Even for the one who was held captive in lankA, there was a person (SrI vibhIshaNAzhwAn) and a family (his daughter, thrijadA); I don’t even have that! SrI rAmAyaNam sundhara kANdam 37.11 “jyEshtA kanyAnalA nAma vibhIshaNa sudhA” (nalA, the eldest maiden daughter of vibhishaNa) – [sIthAp pirAtti tells hanuman] while she is here, she really belongs there [to us]! “kapE” – just as you are helpful at times, she too is helpful. To be precise, she is comparable to you!
  • Araik koNdu en usAgO – Would I be able to pass my time with samsAris (materialistic people) who are dhEhAthmAbhimAnis (considering soul to be the same as body)? Would I be able to pass my time with brahmA, ISAna (rudhra) et al who consider themselves to be the lords as said in SrI bhagavath gIthA 16.14ISvarOham” (I am the lord)? Would I be able to pass my time with nithyasUris who never think about anything other than bhagavath vishayam? Would I be able to pass my time with emperumAn who even stole my clothes and left me? With whom can I pass my time?
  • en usAgO – sIthAp pirAtti could at least say as in SrI rAmAyaNam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham” (I enjoyed blissfully with SrI rama for twelve years). Is there anything like that for me? This is how insufficient her [parAnguSa nAyaki’s] union [with him] is.
  • Araik koNdu – Is there anyone who is as compatible as the heart?

When asked “So, what can be done?” She says,

  • Odhak kadal … – Since the continuous celebrations which happen there [in paramapadham], are now happening here [in thenthiruppEreyil], we should also go there. The one who is seated in thenthiruppEeryil where the loud sound of vEdham recital resembles the sound of rising waves in an ocean, is spreading everywhere.
  • nal vEdham – Everywhere, the sound of sAma vEdham which is hailed in SrI bhagavath gIthA 10.22vEdhAnAm sAmavEdhO’smi” (I am sAma vEdham among the vEdhams), is seen everywhere. Just as the mukthAthmAs would sing sAmagAnam seeing emperumAn’s posture there.
  • muzhangu chakkarak kaiyan – As the SrI pAnchajanya hears the sound of vEdham recital there, it would release its sound.
  • mAyaththu AzhndhEn – I got captured deeply, not to return, in his smile, glance etc.
  • annaiyargAL ennai en munindhE – Would you be angry with me only due to being my mother and having the right to do so? Should there not be someone present to receive your wrath? You have to show anger only when the entity (I) would exist!
  • mAyaththAzhndhEn – ennai en munindhE – There is benefit only if you show your anger on the one you controls! [I have already become emperumAn’s property – so you cannot show your anger on me]

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