Monthly Archives: September 2018

thiruvAimozhi – 7.6.7 – en thirumArban

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

Full series >> Seventh Centum >> Sixth 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, AzhwAr says “Will I see emperumAn who is the cause for the enjoyment of brahmA et al starting with their wives, and their super-human activities?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Will I see emperumAn who protects in all manner, both directly and through other agents?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. The expected result is at emperumAn’s disposal. AthmA has pArathanthriyam (total dependence) which makes it inapt to try on its own; there is no shortcoming to acquire the result by emperumAn’s grace; looking at not having attained the result yet, AzhwAr says “Will I perish with this longing to get the result?”

pAsuram

en thirumArban thannai en malai magaL kURan thannai
enRum en nA magaLai agampAl koNda nAnmuganai
ninRa sasIpathiyai nilangINdeyin mUnReriththa
venRu pulan thurandha visumbALiyaik kANEnO?

Listen

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

en thirumArban thannai – one who revealed to me his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship.
en malai magaL kURan thannai – one who revealed to me his having rudhra who has pArvathi in half of his body, as prakAra (form)
enRum – always
en nA magaLai agampAl koNda nAnmuganai – one who revealed to me his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) as his confidential consort, as prakAra
ninRa – standing (in equality with them)
sasIpathiyai – one who is having indhra, the consort of sasI, as prakAra

(directly)
nilam kINdu – lifting up the earth

(being the antharyAmi (indwelling super-soul|) of rudhra)
mUnRu eyil eriththa – burning down the three towns

(as part of srushti, which is done by being the antharyAmi of brahmA)
pulan – senses
venRu – win over
thurandhu – driving away

(being the antharyAmi of indhra)
visumbu ALiyai – protecting by ruling the heaven
kANEnO – will I not see?

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

Will I not see emperumAn who revealed to me (a) his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship, (b) his having rudhra who has pArvathi in half of his body, as prakAra (form), (c) his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of sasI, as prakAra, (e) who lifted up the earth, who burnt down the three towns [as being the antharyAmi of rudhra], and who drove away and won over the senses [as being the antharyAmi of brahmA] and who protected by ruling the heaven [as being the antharyAmi of indhra]? Implies “I who am considering this seeing of emperumAn who is protector in all manner, as goal, am not seeing him!” eyil – fort, implying town inside the fort.

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

  • en thiru mArban thannai – Here, “en” (my) is focussed on viSEshaNAmSam (attribute) [i.e., thiru is the attribute, and mArban is the entity]; as seen in thiruvAimozhi 7.2.9 “en thiru magaL sEr mArban“, here it means, one who has my lady lord periya pirAttiyAr in his divine chest.
  • en malai magaL … – Starting here, “en” is focussed on the viSEshyam (emperumAn, the underlying entity of the dhEvathAs). Except to speak about them as his wealth, AzhwAr who remains as said in nAnmugan thiruvandhAdhi 68maRandhum puRam thozhA mAndhar” (those who don’t worship any one other than emperumAn), will not consider these dhEvathAs to be related to him [to identify them with some relation saying “my …”].
  • en malai magaL kURan thannai – emperumAn who has at his disposal, rudhra, who has the daughter of himavAn, pArvathi on one side of his body.
  • enRum … – one who is the antharyAmi of four-headed brahmA who always has sarasvathi along with him.
  • ninRa sasIpathiyai – one who is the antharyAmi of indhra, who is comparable in wealth, to be counted along rudhra and brahmA. One who is the antharyAmi of indhra, who is recited along in nArAyaNa sUktham as “sEndhra:” (he is indhra) while reciting “sa:brahmA sa:Siva:” (he is brahmA, he is rudhra) and is supported to stand along with them. What is the purpose of highlighting these? Previously, their true nature and greatness were at emperumAn’s disposal; here, as a father would find a suitable bride for his marriage-ready son et al, their wives were also granted by sarvESvaran only and not acquired on their own.
  • nilam kINdu … – Further, it is explained that their activities too are at his disposal.
  • nilam kINdu – Just as when mother earth became drowned into the ocean of deluge and became stuck to the wall of the oval shaped universe, emperumAn assumed the form of a mahAvarAha (great wild-boar), lifted her up and had total control over the situation, their [rudhra et al] activities are also under his full control.
  • eyil mUnRu eriththa – One who burnt down three forts. It is said in mahAbhAratham karNa parvam “vishNur AthmA” (vishNu remained as the antharyAmi); that [act] was also at his disposal.
  • venRu pulan thuRandha – One who won over the senses, as part of creation. One who drove away the senses, winning over them.
  • visumbu ALiyai – One who fully rules svargam. (Here AzhwAr is reciting emperumAn along with the agents of this world to emphasise that since all actions are at his disposal, AzhwAr’s desire should also be fulfilled by him only).
  • kANEnO – [Will I not see?] Hence, it is concluded; attaining the desired goal is at his disposal; my actions are also at his disposal, to not let me try on my own. Now, only if the result is acquired by my effort, there is reason for delay; as the result is at his disposal, there should not be any delay. Even after this being the case, as AzhwAr is seeing himself not having attained the result, becomes anguished thinking “Will I perish with this longing?”

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 – 95 – EnREn adimai

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

Full Series

<< Previous

avathArikai

Just as emperumAn showers his grace on AzhwAr as requested (in the previous pAsuram), AzhwAr speaks about how he got ishta prApthi (granting of desirables) and anishta nivruththi (removal of undesirables), in this pAsuram.

Let us go through the pAsuram and its meanings:

EnREn adimai izhindhEn piRappidumbai
AnREn amararkku amarAmai AnREn
kada nAdum maNNAdum kaivittu mElai
ida nAdu kANa ini

Word for Word Meanings

adimai – servitorship
EnREn – I took upon
piRappu idumbai – ahankAram (ego) and mamakAram (possessiveness) which result from birth
izhindhEn – I got rid of
amararkku – for dhEvas such as brahmA et al
amarAmai – not to approach anywhere near me
AnREn – I was filled up (with knowledge, devotion etc)
kadan nAdum – places such as svarga (heaven) etc
maN nAdum – and this earth
kai vittu – ridding of them
mElai – superior to everything else
idam – place (appropriate for followers)
nAdu – the divine paramapadham (SrIvaikuNtam)
kANa – to see and enjoy
ini – now
AnREn – I am filled up (with paramabhakthi (inability to live if separated from emperumAn))

vyAkyAnam

EnREn adimai – I established myself firmly in carrying out servitude to emperumAn  without any break. Even though there was an inclination towards servitude even earlier, it was limited due to connection with prakruthi (samsAram), similar to the inclination of a patient towards medicine. Now the inclination towards servitude has become unbounded.

What is the reason for being inclined towards servitude now?

izhindhEn piRappidumbai – I was able to remove the hurdles of ahankAram and mamakAram (ego and possessiveness respectively)

izhindhEnAzhwAr says that ahankAram and mamakAram were like a huge mountain and he climbed down from that mountain.

AnREn amararkku amarAmai – I filled myself with knowledge and devotion to such an extent that instead of my going to other dhEvathAs (deities), now the other dhEvathAs would feel shy to approach me.

kadanAdum maNNAdum kaivittu mElai ida nAdu kANa ini – giving up svarga (which is the land for enjoying the results of virtuous deeds carried out in earlier birth) and earth, which is the place for carrying out sacred deeds, I filled myself with paramabhakthi (this is the ultimate state among three states of devotion in which the person will not be able to live even for a moment if separated from emperumAn) so that I could see the ancient and spacious paramapadham. kadan nAdu – svargam (heaven) wherein one has to necessarily enjoy the result of puNya (virtuous deeds) just as one has to necessarily repay the loan taken from someone. idanAdu – paramapadham as mentioned in SrI rangarAja sthavam 1-38 “sarvAthma sAdhAraNa nAthagOshI pUrE’pi dhushpUra mahAyakASam ” (even if all the groups of emperumAn’s followers, which are common to all AthmAs, get together, there will still be space in paramapadham).

We will next move on to the last pAsuram in this prabandham.

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 – 7.6.6 – vandheydhumARu aRiyEn

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

Full series >> Seventh Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “I have no means in me to attain you who are infinitely enjoyable; you should accept me yourself”.

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

vandheydhumARu aRiyEn malgu neelach chudar thazhaippach
chenjudarch chOdhigaL pUththoru mANikkam sErvadhupOl
andharamEl sempattOdu adi undhi kai mArbu kaN vAy
senjudarch chOdhi vidavuRai en thirumArbanaiyE

Listen

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

malgu – in abundance
neelach chudar – bluish radiance
thazhaippa – spreading

(in between)
sem – reddish
sudar – having radiance
sOdhigaL – splendorous lustre
pUththu – blossomed
oru mANikkam – a bluish gem
sErvadhupOl – as fitting perfectly
andharamEl – in supreme sky (paramapadham)
sem – reddish
pattOdu – with the divine pIthAmbaram (yellow garment)
adi – divine feet
undhi – divine navel
kai – divine hand
mArbu – divine chest
kaN – divine eye
vAy – divine mouth
sem – reddish
sudar – having radiance
sOdhi – light
vida – to spread
uRai – his merciful presence
en – revealing to me
thirumArbanai – SrImAn (divine consort of SrImahAlakshmi)
vandhu – coming there and
eydhum – reaching
ARu – means
aRiyEn – don’t know.

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

I don’t know the means to reach the SrImAn who revealed his merciful presence in the supreme sky, spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre. Implies “You who know the means, should come here and take me 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

  • vandhu eydhum ARu aRiyEn – I don’t know the means to come and reach you there. When you yourself manifest your physical beauty, I should not reject it; but I cannot pursue any means and reach you. When asked “what if you lost me?”; AzhwAr responds “Is your form such that, I will lose you”.
  • malgu neelach chudar thazhaippa – Should I give up due to lack of physical beauty in him? Should I give up due to lack of purushakAram (recommendation) to attain him? Should I give up due to lack of desire in me?
  • malgu neelach chudar – abundant bluish radiance
  • thazhaippa – since it [radiance] is not acquired due to karma, it grows infinitely; it keeps growing to let us not define it within certain boundaries.
  • sem sudarch chOdhigaL pUththu – The lustre which is having reddish radiance, blossomed like a flower which blossoms at various times of the day.
  • oru mANikkam sErvadhupOl – To be enjoyed, like a gemstone resting. “malgu neelach chudar thazhaippa” indicates the beautiful complexion; “sem sudarch chOdhigaL pUththu” indicates the divine limbs; “oru mANikkam sErvadhupOl” indicates the divine form which is the abode for both the complexion and the limbs. It is seen here that, emperumAn‘s features are explained in a concealed manner, subsequently, AzhwAr is explaining them in an explicit manner.
  • andaramEl … –  andharam – middle portion. Middle portion for the body is waist. The divine feet with the divine waist decorated with the divine pIthAmbaram; divine navel, divine hands, the reddish divine chest which is comparable to these aforementioned limbs, due to the merciful presence of periya pirAttiyAr, divine eyes, divine mouth/lips.
  • sem sudarch chOdhi vida – to release the lustre with reddish radiance.
  • uRai en thirumArbanaiyE – this [presence of periya pirAttiyAr on his chest] also appears to be a divine ornament; one who has my lady lord, periya pirAttiyAr on his divine chest. As emperumAn mercifully reclines on thiruvananthAzhwAn (AdhiSEshan) having him as the mattress on thiruppARkadal (milky ocean) so that the water does not bother him, periya pirAttiyAr is staying on emperumAn [his chest] who is seen as a multi-coloured bed-spread.  It is said SrI rAmAyaNam sundhara kANdam 38.20 “paryAyENa prasuptha:” (Due to being very tired, I was resting on SrI rAma’s lap).

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 – 94 – mey theLindhAr

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

Full Series

<< Previous

avathArikai

emperumAn asks AzhwAr “Even if you do not give me up, what will you do if I give you up, after seeing your faults?” AzhwAr responds saying “Oh emperumAn! You are speaking forgetting your basic nature. If you were to analyse yourself, the epitome of protecting those who have attained you, not only have you been protecting me all this time, but you will continue to protect me until the entity called time exists. If one knows that it is the reason for good health, even the [bitter] leaves of neem would be eaten as a desirable vegetable. In the same way, you must also consider me in your divine mind”

Let us go through the pAsuram and its meanings:

mey theLindhAr enseyyAr vERAnAr nIRAga
kai theLindhu kAttik kaLappaduththu paitheLindha
pAmbin aNaiyAy aruLAy adiyERku
vEmbum kaRiyAgum EnRu

Word for Word Meanings

vERu AnAr – dhuryOdhana et al, who are different from the rest (being inimical)
nIRu Aga – to be annihilated to become ashes
theLindhu – deciding (that it is correct to kill them in the matter relating to followers)
kai kAtti – providing all assistance (to the pANdavas)
kaLam paduththu – killing those enemies (in the war)

(thus reducing the heavy load on earth)
theLindha pAmbin aNaiyAy – Oh Lord, who reached the sweet mattress of AdhiSEshan who has well spread hoods
adiyERku – for me, your servitor
aruLAy – show your grace
EnRu – if one desires to have it
vEmbum kaRiyAgum – even the leaves of neem tree are fit to be cooked and eaten
mey theLindhAr – those who know the truth ‘as it is’
en seyyAr – what will they not do? (they will accomplish whatever they think of)

vyAkyAnam

mey theLindhAr en seyyAr – What will those, who know the truth as it is and who know as to what will complement their qualities, not do? Oh emperumAn! Would protecting those without any fault bring you laurels or would protecting someone like me, with faults, bring you laurels? Once you analyse this, what protective action will you not do for me? Alternative meaning: If you analyse your nature of protecting those who attain you, what will you not do for me? Aren’t you one who desires to protect those with faults, just as you did for rAvaNa, as mentioned in SrI rAmAyaNa yudhdha kANdam 18-3 “yadhivA rAvaNa: svayam” (if it is rAvaNa himself) so that you would get the fame for protecting those with faults?

emperumAn further asks AzhwAr “Where did you see that I protect those who surrender to me?” AzhwAr says further that he had seen it in the case of protecting pANdavas . .

vERAnAr – dhuryOdhana et al who hate pANdavas, and whom emperumAn, who is the father for all the words, out of disgust, called as “enemies

vERAnAr nIRAga – making dhuryOdhana et al to become a fistful of ashes

theLindhu kaikAtti – instead of feeling agitated thinking “Oh, I have to kill them”, deciding firmly that enemies of those who attain him are fit to be killed and helping the followers by conducting the army (in the warfront) etc.

kaikAtti – it can also be construed as “revealing their secrets”

kaLappaduththu – making them lose their lives in the battlefield.

pai theLindha pAmbin aNaiyAy – Oh one who reclined on his divine mattress in order to rest awhile after removing the hurdles of his followers!  Oh one who reclined on the divine mattress of AdhiSEsha whose hoods became cool and comfortable on contacting with emperumAn!

aruLAy adiyERku – just as you protected those “apt five” (the five pANdavas), who are with good qualities and who had something in them, you should also protect me who has no good qualities and who has nothing in him. You will win more laurels in protecting me than in protecting them.

When emperumAn asks “But how can I desire you, who have faults?” . . . .

vEmbum kaRiyAgum EnRu – if one were to analyse its qualities such as being good for health etc, even the bitter leaves of neem tree [which are liked by no one] would be cooked and eaten.

mey theLindhAr en seyyAr – if one knows your true nature, what is amazing about what you will do in future just as there is nothing amazing in what you have done in the past! This is similar to what has been mentioned in SrI rAmAyaNam yudhdha kANdam 18-36 “kimathra chithram dharmagya lOkanAtha sukhAvaha I yath thvamAryam prabhAshEthA: sathvavAn sathpathE sthitha:  II” (Oh one who knows what is righteousness! Oh the lord of the world! Oh one who gives comforts! What is amazing about your saying such a good word when you are standing in the correct path!)

We will take up the 95th 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 – 7.6.5 – ennudaik kOvalanE

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

Full series >> Seventh Centum >> Sixth 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 says “How will I, who am used to objects which are created by you, who are greatly distinguished, sever my attachment from them and reach your divine feet on my own?”.

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

Fifth pAsuram. emperumAn says – whatever may be said [about greatness of emperumAn], isn’t it said “SAsthrapalam prayOkthari” (SAsthram becomes purposeful only when jIvAthmA has doership)? As the result is for you, you should also not put in some effort. See nanjIyar‘s introduction.

pAsuram

ennudaik kOvalanE en pollAk karu mANikkamE
unnudai undhi malar ulagam avai mUnRum parandhu
unnudaich chOdhi veLLaththagampAl unnaik kaNdu koNdittu
ennudai AruyirAr enganEkol vandheydhuvarE

Listen

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

ennudaik kOvalanE – Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”!
pollA – unused
en karu mANikkamE – oh one who is enjoyable to me like a perfect blue gem!
unnudai – your
undhi – in the divine navel
malar – blossomed
ulagam avai mUnRum – in matters relating to the (popular) three-fold qualities [sathva, rajas, thamas] of the worlds
parandhu – immersed

(considering self to be the enjoyer of those aspects)
ennudai AruyirAr – my (dear) self
unnudai – your
sOdhi veLLam – glow which is in the form of collection of splendorous rays
agampAl – inside
unnai – you who are the ultimately attainable goal
kaNdu koNdittu – as said in “sadhA paSyanthi” (always seeing) (like someone who found a treasure)
vandheydhuvar – attaining
enganEkol – how is it possible?

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

Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”! Oh one who is enjoyable to me like a perfect, unused, blue gem!  While my dear self is immersed in the matters related to the three-fold qualities of the worlds which blossomed in your divine navel, how is it possible for me to attain you who are the ultimately attainable goal inside your glow which is in the form of collection of splendorous rays, as said in “sadhA paSyanthi“? Implies “What is the means for me who is fully immersed in worldly pleasures?”

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

  • ennudaik kOvalanE – He became to me as he was for pANdavas; this is how his simplicity is.
  • en pollAk karu mANikkamE – This is how his physical beauty is. If AzhwAr says “azhagidhu” (beautiful), then it will just be understood as worldly beauty, he is using a contrary word “pollA” (bad) [this is explained as viparItha lakshaNA – example – nalla pAmbu (very poisonous snake)]; alternatively – it is explained as a gem without a hole [i.e. previously unused]. Saying “a gem which is very worthy of enjoyment”.
  • unnudai … – While your nature/form is such, I became immersed in the beauty and qualities of objects other than you. I became individually attached to the three [layers of] worlds which blossomed from your divine navel. Due to my desire, I became immersed in every entity which is pervaded by you, by your omnipotence. This is my state now. On top of this, you were dwelling in a place which was unattainable for me.
  • unnudaich chOdhi … – You are present in SrIvaikuNtam which is your exclusive abode, which is greatly radiant and is as said in mahAbhAratham AraNya parvam “athyarkAnaladhIptham thath sthAnam” (SrIman nArAyaNan’s divine abode parampadham is many thousands of times more radiant than the sun and moon); I have to sever my relationship with matter and material aspects, travel a long distance, acquire a fitting [spiritual] body [matching paramapadham’s nature], reach paramapadham and enjoy you who are in such abode; thus, this is my state and that is your state; this is how the desire [to reach you] is in my heart; this being the case, how quickly will my respected self reach you? (AzhwAr is using viparItha lakshaNA and chastising his own self as “respected self” due to his attachment to worldly pleasures) Thus, everyone’s svarUpam (true nature) is at your disposal; everyone’s greatness is also at your disposal; this is my state and that is your state; there is desire in my heart; this being the case, is there anything such as myself pursuing some means to reach you? [No, you have to make me reach you, seeing my helpless state, your greatness and my desire]

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 – 93 – kAppu maRandhaRiyEn

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

Full Series

<< Previous

avathArikai

emperumAn asks of AzhwAr “AzhwIr! You are talking about past when you say maRandhaRiyEn. Is it not possible to forget in the future?” AzhwAr responds “Oh benefactor! For those who know your protection and your nature, is it possible to ever forget you?”

Let us go through the pAsuram and its meanings:

kAppu maRandhaRiyEn kaNNanE enRiruppan
Appangazhiyavum palluyirkkum Akkai
koduththaLiththa kOnE guNaparanE unnai
vidhath thuNiyAr mey theLindhAr thAm

Word for Word Meanings

angu – during the time of that deluge
pal uyirkkum – for all AthmAs (souls)
Appu ozhiyavum – even if the body and the senses had got destroyed

(once again)
Akkai koduththu – giving physical forms
aLiththa – one who gave mercifully
kOnE – Oh benefactor!
kAppu – the protection (that you are giving mericully)
maRandhaRiyEn – I will never forget
kaNNanE enRiruppan – I will be very firm that it is only kaNNan (krishNa) [who is both means and goal]
guNam – by the auspicious qualities
paranE – Oh the supreme lord!
mey theLindhAr thAm – those who know (the basic nature) truly and clearly
unnai vida thuNiyAr – will not let go of you

vyAkyAnam

kAppu maRandhaRiyEn – Oh emperumAn! Did you think that I have forgotten the protection that you have been giving me right from the time that I was inside the womb? Is there any way by which I can forget you when you have been my protector from the day that I was formed?

When asked whether he would not forget if he goes after other means and worldly matters…

kaNNanE enRiruppan – Is there any possibility for me to go after other means and other goals when you, who incarnated as krishNa, are the means and the goal? AzhwAr asks further whether it is possible to give up emperumAn if one meditates on the benefits that he has given and his auspicious qualities.

Appangu ozhiyavum palluyirkkum Akkai koduththu aLiththa kOnE – Oh swAmy (lord)! You gave forms to all the souls and protected them when they were struggling after losing their bodies and senses [during the time of deluge]. Appu – the body and senses are referred to by the term Appu since they are the implements with which the soul is bound to samsAram (materialistic realm).

kOnE – This implies that since he is the ‘owner’ he has protected the owned.

Appangaozhiyavum . . . .kOnE – Is it possible to go away from you after seeing the way you had been protecting from the initial days? Is it possible to go away from you after seeing your being the lord?

guNapparanE – Just as it is mentioned in thiruvAimozhi 1-1-1uyarvaRa uyar nalam udaiyavan” one who is much superior to all due to your auspicious qualities!  Is it possible to leave you after seeing your auspicious qualities?

unnai vidath thuNiyAr mey theLindhAr thAm – those who know you truly, will never think of leaving you ever.

unnai . . . thAm – can we leave you saying that you are not the protector? Can we leave you saying that you are not the benefactor? Can we leave you saying that you have faulty qualities? Can we leave you saying that you are not the ordained lord? How do we leave you?

We will move on to the 94th 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 – 7.6.4 – enguth thalaippeyvan

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

Full series >> Seventh Centum >> Sixth 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, AzhwAr says “You are the one who granted greatness for brahmA, ISAna et al. Similarly you should fulfil my desires too as I cannot do anything on my own”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How will I who have nothing in me, reach you who are greater than all, who are obedient to your devotees and who are greatly enjoyable?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. In the previous pAsuram, it was said that the svarUpam (true nature) is at emperumAn‘s disposal; here it is said that the glories which result from such svarUpam are also at his disposal.

pAsuram

enguth thalaippeyvan nAn ezhil mUvulagum nIyE
angu uyar mukkaN pirAn pirama perumAn avan nI
vengadhir vachchirakkai indhiran mudhalAth theyvam nI
kongalar thaNNandhuzhAy mudi ennudaik kOvalanE

Listen

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

kongu – having honey
alar – blossomed
thaN am thuzhAy – decorated with fresh, beautiful thiruththuzhAy (thuLasi)
mudi – having hair
ennudai – manifesting to me (such beauty)
kOvalanE – oh obedient krishNa!
ezhil – having distinguished beauty
mU ulagum – world with three classifications
nIyE – at your disposal
angu – in that world
uyar – appearing to be great in gyAnam (knowledge) and Sakthi (power)
mukkaN pirAn – three-eyed rudhra (who considers himself to be lord)
piraman perumAnavan – the famous lord of such rudhra who is well known as brahmA
nI – at your disposal
vem kadhir – greatly radiant and unconquerable by enemies
vachchiram – vajra (thunderbolt weapon)
kai – having in hand
indhiran – indhra
mudhal A – starting with
dheyvam – group of dhEvathAs
nI – at your disposal;

(this being the case)
nAn – I
engu – how
thalaippeyvan – will reach?

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

Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! You have the world with three classifications, which is having distinguished beauty, at your disposal; in that world, the three-eyed rudhra who is appearing to be great in gyAnam and Sakthi, and the famous lord of such rudhra who is well known as brahmA, are at your disposal; group of dhEvathAs starting with indhra who is having vajra which is greatly radiant and unconquerable by enemies, in his hand, are at your disposal; how will I reach you?

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

  • enguth thalaippeyvan nAn – If a weak person is told “lift the mountain”, would he able to complete that task?
  • ezhil mU ulagum nIyE – all the greatness in this three-fold world is at your disposal.
  • angu uyar mukkaN pirAn – In that universe, in comparison to other dhEvathAs, rudhra has special greatness. That greatness, is at your disposal.
  • pirama perumAn avan nI – brahmA has the greatness of being the father of such rudhra, and the lord of the fourteen layered universe. That greatness, is at your disposal.
  • vem kadhir … – As said in bruhath SauthrAmaNi “vajra hastha: purandhara:” (one who has vajrAyudha in his hand and is known as purandhara) – all the greatness of dhEvathAs starting with indhra who has hot, radiant vajra, are at your disposal.
  • kongu alar … – You who have at your disposal, the greatness of all entities other than yourself, have placed your greatness at my disposal. Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! By “kongu alar thaN am thuzhAy mudi“, the overwhelming enjoyability is explained; by “ennudaik kOvalanE“, obedience towards followers is explained.

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 – 92 – enRum maRandhaRiyEn

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

Full Series

<< Previous

avathArikai

AzhwAr affirms that he is one of emperumAn’s followers. He says that he has never forgotten emperumAn at any time, since emperumAn has been protecting him from the time that he (AzhwAr) has been in the womb.

Let us go through the pAsuram and its meanings:

enRum maRandhaRiyEn en nenjaththE vaiththu
ninRum irundhum nedumAlai enRum
thiruvirundha mArban sirIdharanakku ALAy
karu irundha nAL mudhalAk kAppu

Word for Word Meanings

karu irundha nAL mudhalA – from the time I was in the womb
kAppu – since I received protection (from emperumAn)
thiru enRum irundha mArvan sirIdharanukku – to that thirumAL who has pirAtti (SrI mahAlakshmi) residing permanently on his chest
AL Ay – being a servitor
nedu mAlai – that supreme being
en nenjaththu – in my heart
vaiththu – firml establishing
ninRum irundhum enRum – in all states such as standing, sitting etc
maRandhaRiyEn – I kept thinking (of him) without forgetting

vyAkyAnam

enRum maRandhaRiyEn en nenjaththE vaiththu ninRum irundhum – keeping sarvESvaran in my heart without any distinction between whether I am standing or sitting, i.e. at all times, and not forgetting him ever. This is similar to nammAzhwAr mercifully saying in thiruvAimozhi 9-6-10 “ennil munnam pAriththuth thAn ennai muRRum paruginAn ” (before I could enjoy him, emperumAn devoured me fully) and in thiruvAimozhi 10-10-10 “adhanil periya en avAvaRach chUzhndhAyE ” (emperumAn made his desire to be with AzhwAr much bigger than the desire of AzhwAr, and joined AzhwAr with his consorts, primordial matter, nithyasUris et al ).

ninRum irundhum – just as it is mentioned in nAradhIyam “AsInA vA SayAnA vA thishtanthO yathra kuthra vA I namO nArAyaNEthi manthraika SaraNA vayam II ” (we have taken thirumanthram as our refuge whether we are sitting anywhere, or standing or lying down, without any disctinction), this implies that even when carrying out normal activities such as standing or sitting, AzhwAr is fully meditating on nArAyaNa.

Is it only that AzhwAr did not forget emperumAn ever? He says further that he was engaging himself fully with service to emperumAn ….

enRum thiruvirundha mArvan sirIdharanukku ALAy – SrIdhEvi (SrI mahAlakshmi) is always residing in the divine chest of emperumAn as mentioned in SrI vishNu sahasranAmamnithya SrI:” (always with SrI mahAlakshmi) and in thiruvAimozhi 6-10-10agalagillEn iRaiyum enRu alarmEl mangai uRai mArbA” (Oh emperumAn who has on your chest SrI mahAlakshmi, who says that she will not separate from you even for a moment!) in order to ensure that followers attain the divine feet of emperumAn the moment they cry out for it. AzhwAr says that he was able to carry out service to SrIdharan, the  one who has SrI mahAlakshmi on his divine chest.

enRum thiruvidundha mArvan sirIdharan – while other entities may be called as SrImAn as a term of respect  even though they have no connection with SrI mahAlakshmi (just as a worm, which has no connection with the fruit mango is called as mango-worm), in the case of emperumAn, pirAtti (SrI mahAlakshmi) is always residing in his chest and hence he is aptly called as sirIdharan.

sirIdharanukku ALAy – just as thiruppallANdu 11 says “thirumAlE nAnum unakkup pazhavadiyEn” (Oh Sriman nArAyaNa! I have been your servitor for a very long time) AzhwAr implies that the meaning of receptacle of kainkaryam is only the couple [in other words, kainkaryam (service) is carried out only to emperumAn and pirAtti together) and that the reason for his attaining such distinction is only because of pirAtti’s mercy.

What is the reason for not forgetting emperumAn and for carrying out service to him?

karu irundha nAL mudhalAk kAppu – AzhwAr says that right from the time when he was inside (his mother’s) womb, emperumAn had blessed him, made him as his follower and protected him.

karu irundha nAL mudhalAk kAppu – I received this huge distinction because emperumAn showered his mercy on me from the time I was in the womb, and protected me. Has it not been mentioned in mahAbhAratham mOksha parvam “jAyamAnam hi purusham yam paSyEth madhusUdhana: I sAthvikas sa thu vigyEya: sa vai mOkshArtha chinthaka: II ” (the one who is blessed by emperumAn even as he is born is known to be full of sAthvika (composed of purely good qualities); only he will think about mOksham)! Did not poygai AzhwAr and bhUdhaththAzhwAr too mercifully proclaim that they were blessed even when they were inside the womb, as mentioned in mudhal thiruvandhAdhi 6karuvarangatkidandhu kai thozhudhEn kaNdEn” (while lying inside the womb, I saluted emperumAn and saw him) and in iraNdAm thiruvandhAdhi 87karukkOttiyutkidandhu kai thozhudhEn kaNdEn” (same as mentioned above)!

We will move on to the 93rd 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 – 7.6.3 – kAththa engUththAvO

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

Full series >> Seventh Centum >> Sixth 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 says “You who are the cause for brahmA et al, came to me without any reason, and made me fully sustain by you only; now, you should fulfil the remaining task as well”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will I reach you, while I cannot sustain without you who are easily approachable by all and greater than all?”

Highlights from periyavAchchAn piLLai‘s introduction

In the previous two pAsurams, his being the cause of the universe and his attractive nature are explained; previously, his being the goal is explained; now his being the means is explained. See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kAththa engUththAvO! malai Endhik kal mAri thannai
pUththaNduzhAy mudiyAy punai konRai anjenjadaiyAy
vAyththa en nAnmuganE! vandhu ennAruyir nIyAnAl
EththarungIrththiyinAy! unnai enguth thalaippeyvanE

Listen

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

malai – mountain
Endhi – holding
kal mAri thannai – hailstorm
kAththa – while protecting
em kUththA – one who has the attractive posture of an expert dancer
pU – wearing blossomed flower garland, which reveals supremacy
thaN – invigorating
thuzhAy – thiruththuzhAy (thuLasi) garland
mudiyAy – one who is having on your divine crown
punai – (similarly, considering to be like that) wearing
konRai – konRai flower garland
am – having acquired beauty due to that
sem – (revealing his penance to become such lord) reddish
sadaiyAy – one who is having rudhra who has matted hair, as your prakAra (form)
vAyththa – (being the father of such rudhra) born (from emperumAn himself)
en nAnmuganE – one who revealed the state of having brahmA as his prakAra (form)
Eththa – to praise (seeing the ultimate state of parathva (supremacy) and saulabhya (simplicity))
arum – difficult
kIrththiyinAy – oh one who is having glories!

(without my desire, you voluntarily came)
en – for me
Ar uyir – complete sustainer
AnAl – due to being
unnai – you (who are greater than all and easily approachable to all)
engu – how
thalaippeyvan – will reach and enjoy!
O – alas!

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

Oh one who has the attractive posture of an expert dancer, who held the mountain and protected [everyone] from hailstorm, who is wearing blossomed flower garland, which reveals supremacy and who is having invigorating thuLasi garland on his divine crown! Oh one who is having rudhra who is wearing konRai flower garland, who is having acquired beauty due to that and who has matted hair, as your prakAra! Oh one who revealed the state of having brahmA who is born from you, as your prakAra! Oh one who is having such glories which are difficult to be praised even by rudhra and brahmA! As you sustain me fully, how will I reach you and enjoy you! Alas! Implies “you who were attained by those who consider themselves to be lords and by those who are ignorant, are difficult to reach by me who is fully sustained by you and calling out for you!”

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

  • kAththa em kUththAvO – previously, AzhwAr spoke about krishNa’s activities “Anirai mEyththu avai kAththa em kUththAvO“; after saying “eththiRam“, he would repeatedly say “eththiRam” and be immersed in it; being reminded by what he said previously, he is saying “kAththa em kUththAvO“.
  • malai Endhik kal mArithannai – As it was a hailstorm (raining stones/rocks), he lifted the mountain [stone] and protected; had he [indhra] rained with water, he would have lifted up the ocean and protected. Did the cows lift up the mountain to protect themselves? [Np]
  • pUth thaNduzhAy …AzhwAr is explaining the specific identity for each entity.
  • pUth thaN thuzhAy mudiyAy – this thuLasi garland is the most revealing aspect of his opulence; this garland is the identity for the entity [emperumAn] who has full control over its existence [and does not depend on anyone else]. What did he get by highlighting this point? AzhwAr is implying “Just as you have full control of your existence, my existence is also under your full control; hence, why should I engage in pursuing other means to reach you?”
  • punai konRai am sem sadaiyAy – Are the existence of others, free from your control? Just as the existence of the cows is under your control, isn’t the existence of those who consider themselves to be lords, under your control as well?
  • punai … – rudhra, who has beautiful, reddish matted hair which is decorated with konRai garland, is at your disposal.
  • vAyththa en nAnmuganE – Just as the garlands are distinguished identities for the respective entity, as explained in the previous phrases [for emperumAn and rudhra], for brahmA, his four faces are specifically given for the task he is set out for [i.e. creation]. Further, even if ISwara vows “let me create this way”, it will be impossible to do, looking at brahmA’s apt creation [vAyththa nAnmugan – brahmA, the apt person for creation].
  • en – for this, the focus is on viSEshya (emperumAn who is the object who has the viSEshaNa (attribute)). While speaking in context of vaiyadhikaraNam (dealing with different entities – i.e. emperumAn being the lord of different dhEvathAs), it will lead to bewilderment to separate him from the dhEvathAs and also to consider it to be talking about kEvala bEdham (simple difference) only; but when explained in context of sAmAnAdhikaraNam (dealing with different entities which have a common base – i.e. emperumAn being the antharAthmA of all these dhEvathAs), it will highlight the lord/servant relationship. So, the result of both vaiyadhikaraNam and sAmAnAdhikaraNam, is his total control over others; yet, there is special reason in explaining this in the context of sAmAnAdhikaraNam. As said in SrIrangarAja sthavam 2.87 “svam udhdhiSya“, emperumAn did all these for his own sake only. As said in this SlOkam “upAththE saththA sthithi niyamana Adhyai: chidhachithau svam udhdhiSya” (upanishaths are saying that SrIman nArAyaNan accepts the existence, protection and control of all chith (sentient beings) and achith (insentient entities), for his own sake), since starting from existence to everything else is at his disposal, one’s total dependence on emperumAn is such that one cannot engage in pursuing other means separately.
  • vandhu en Ar uyir – Should I speak about your favours towards others? Is it not sufficient to see the favours you have done for me? By revealing your form/nature to me, you brought me to the state where I cannot exist without you, whereas previously I was totally engaged in worldly activities and had not even see you in my dream.
  • AnAl – after this being the situation
  • Eththa arum kIrththiyinAy – When I who was made to exist by you, set out to praise you, would it be possible for me to praise you?
  • AnAl – That is your [superior] nature and this is my [inferior] nature; now
  • unnai enguth thalaippeyvanE – How will I pursue some means and reach you? Is there even anything like that [myself pursuing and reaching you]?

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