Daily Archives: September 2, 2018

nAnmugan thiruvandthAdhi – 75 – nAkkoNdu

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr asks whether he, who would not praise brahmA, rudhra et al who have abundant knowledge and power, will praise lowly human beings.

Let us go through the pAsuram and its meanings:

nAkkoNdu mAnidam pAdEn nalamAgath
thIkkoNda senjadaiyAn senRu enRum pUkkoNdu
vallavAREththa  magizhAdha vaigundhach
chelvanAr sEvadimEl pAttu

Word for Word Meanings

thIkkoNda sem sadaiyAn – rudhra who has reddish matted hair which looks like fire
nalam Aga – aptly
enRum – every day
pU koNdu – carrying flowers
senRu – (himself) going
valla Aru – within his power
Eththa – praise
magizhAdha – not feeling happy (considering it as something great for him)
vaigundham selvanAr – SrI vaikuNta nAtha’s
sE adi mEl pAttu – (with) the pAsurams which are fit for his divine feet
nAkkoNdu – with the tongue
mAnidam – human beings
pAdEn – I will not sing

vyAkyAnam

nAkkoNdu mAnidam pAdEn – Just as it is said “sA jihvA yA harim sthauthi” (only that which praises emperumAn is tongue), I will not sing about lowly human beings with the tongue which is to be used only for singing about emperumAn.

AzhwAr was asked “Then, who will you sing?” He responds “I will sing about him who is praised by rudhra, who, you people think highly of”

thIkkoNda senjadaiyAn – one who has reddish matted hair which has agni, that irritates the eyes, in it.  Alternatively, just as poygai AzhwAr had mentioned in mudhal thiruvandhAdhi 97anaRku angai ERRAn” (held his beautiful hands for fire), one who has fire in his hands and reddish matted hair.

senRu enRUm – since it is ordained, going himself

pUkkoNdu vallavARu  enRum Eththa – taking soft flower, water, lamp, dhUpam (fragrant smoke) etc,  which are the implements for carrying out thiruvArAdhanam (divine worship), appropriate for the soft divine form of emperumAn. Worshipping emperumAn every day, utilising the knowledge and power that he (rudhra) has, to the extent that he can. Mentioning flower is representative of other materials required for carrying out worhip.

enRum nalamAga Eththa – praising emperumAn appropriate to his greatness, at all times.

vallavARu Eththa – however much one praises him, it (the act of praising) can never be considered to have been completed. Hence, praising (worshipping) him to the extent that one can. mahAbhAratham karNa parvam 83-65 says “varshAyuthair yasya guNA na SakyA vakthum samEthairapi sarvalOkai: ” (whose qualities cannot be spoken of even if (people in) all the worlds get together and speak for ten thousand years….); nammAzhwAr in his thiruvAimozhi 4-3-10 mercifully says “yAnum Eththi Ezhulagum muRRumEththip pinnaiyum thAnumEththilum thannai Eththa Eththa engeydum ” (even  after I (who had been given knowledge through emperumAn’s grace) praise him, even after all the (people in the) seven worlds praise him, even after he himself praises him, is it possible to complete praising him?) emperumAn is of the kind where it is not possible to complete praising him.

Eththa magizhAdha – There is scope for emperumAn becoming happy only if he considers it great being praised by these people. In truth, the praising of such people creates only faults for him, as mentioned by nammAzhwAr in periya thiruvandhAdhi 2 “pugazhvOm pazhippOm” (if we, who do not have any knowledge, attempt to praise you, it will end up as a fault only) and in thiruvAimozhi 3-1-7kEzhththa sIr araN mudhalAk kiLar dheyvamAyk kiLarndhu sUzhththamarargaL thudhiththAl un thol pugazh mAsUNAdhE ” (if entities such as rudhra et al attempt to praise all your qualities by taking on their roles as small deities, each taking one aspect to praise you, will that not end up as faulting you?)

What is the reason for emperumAn not being happy despite a superior entity such as rudhra praising him?

vaigundhach chelvanAr – since he is the lord of all the opulence in SrIvaikuNtam, such praises by dhEvas (celestial entities) will not bring about any change in his stature.

magizhAdha vaigundhach chelvanAr – did not vEdham also say as in thaiththirIya upanishath nArAyaNavalli 10-20 “vruksha iva sthabdhO dhivi thishtathyEka” (emperumAn remains as incomparable in paramapadham, without any change, like a tree)?

magizhAdha vaigundhach chelvanAr – emperumAn does not feel happy when entities such as rudhra et al praise him as these entities, when qualities of rajas and thamas (passion and ignorance) are prominent, gear up to fight with him. He is happy being praised with deep affection, by nithyas (nithyasUris, the permanent dwellers of SrIvaikuNtam) and mukthAthmAs (those who have been liberated from samsAram and have attained SrIvaikuNtam)) in SrIvaikuNtam.

selvanAr sEvadimEl pAttu – with the pAsurams which have been sung on the divine feet of emperumAn who is the wealth of pirAtti (SrI mahAlakshmi), I will not praise the lowly human beings, says AzhwAr.

We will move on to the 76th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 7.4.11 – kunRam eduththa

Published by:

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

Full series >> Seventh Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learn with their hearts this decad,  which enlists emperumAn’s victories, will be granted victories by this decad itself”.

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

kunRam eduththa pirAn adiyArodum
onRi ninRa satakOpan urai seyal
nanRi punaindha Or AyiraththuL ivai
venRi tharum paththum mEvik kaRpArkkE

Listen

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

kunRam eduththa – one who lifted gOvardhana
pirAn – for krishNa, the great benefactor
adiyArodum – bhAgavathas who are distinguished servitors
onRi – united
ninRa – having the nature
satakOpan – AzhwAr’s
urai seyal – the act through speech
Or – unique
AyiraththuL – among the thousand pAsurams
nanRi – the goodness of revealing the victories of sarvESvaran
punaindha – having
ivai paththum – this decad
mEvi – with the meanings
kaRpArkku – those who practice
venRi – victory in every aspect
tharum – will grant.

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

AzhwAr remained united with and having the same nature as the bhAgavathas who are distinguished servitors for krishNa, the great benefactor, who lifted gOvardhana; those who practice with the meanings, such AzhwAr’s this decad among the thousand pAsurams, which is having the goodness of revealing the victories of sarvESvaran, will be granted victory in every aspect, by this decad itself.

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

  • kunRam eduththa … – AzhwAr becoming pleased being together with the bhAgavathas who are engaged in emperumAn’s quality of lifting up the gOvardhana hill, and the beauty at that time, recited this pAsuram as an outlet for that joy.
  • nanRi punaindha Or Ayiram – The thousand pAsurams which classified sarvESvaran’s parathvam (supremacy) and saulabhyam (simplicity). nanmai (goodness) means telling the samsAri (materialistic person) that emperumAn is the sarvESvaran, he is easily approachable by all and he is the refuge for all; this is what has been mercifully explained by AzhwAr from the first decad. This decad which enlists the victories of sarvESvaran.
  • mEvik kaRpArkku – venRi tharum – This decad will grant victories to those who learn this with great attachment. For aiSvaryArthi (those who seek wealth), it will eliminate the hurdles for acquiring wealth; for kaivalyArthi (the one who seeks self-enjoyment), it will eliminate the hurdles [in that pursuit]; for bhagavath charaNArthi (those who seek bhagavAn’s divine feet) – for upAsanka (one who pursues karma, gyAna or bhakthi yOgam), it will grant control over senses; for prapanna, it will grant victory over hurdles in performing kainkaryam.

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

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 – 74 – padhippagaigyarkku

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, AzhwAr mentioned about charama SlOka vaibhavam (glory of charama SlOkam). In this pAsuram, through an incident relating to vainathEya (garuda) as mentioned in mahAbhAratham, he says that sarvESvara (lord of all) will carry out the SaraNAgatha rakshaNam (protection of the surrendered) somehow or the other.

The vainathEya vrudhdhAntham (incident of garuda) has been explained in mahAbhAratham udhyOga parvam 103-105, as mentioned below:

mAdhali, the charioteer of indhra (head of celestial entities and the lord of three worlds bhU:, bhuva: and suva:) was looking for a suitable alliance for his daughter guNakESi. He went along with nAradha muni (son of brahmA) to many places looking for suitors and finally desiring to select a snake sumukha in pAthAla lOkam (nether world), asked sumukha’s grandfather Aryaka. Aryaka confided in mAdhali that garuda has already killed sumukha’s father and has vowed to kill and eat sumukha within one month.  Undeterred by this, mAdhali went to indhra who was with upEndhra (emperumAn in the divine form of vAmana) and briefed him about this. upEndhra bhagavAn told indhra that sumukha could be given nectar (elixir). However, indhra, fearing the valour of garuda, granted sumukha long life, as a boon. Immediately, mAdhali gave his daughter in marriage to sumukha. On hearing this, garuda went to indhra who was with upEndhra and spoke ruthlessly to indhra for having assisted his prey, preventing him from having his prey. sumukha, in the form of snake, coiled himself around upEndhra’s seat [as an act of surrendering]. Looking at this, garuda told bhagavAn “despite my being your vehicle and your flag, is this the way you repay? Think whether I, who am bearing you, am more powerful or you”. emperumAn looking at garuda, said, “enough of your trumpeting. Don’t speak, ignorant of the fact that I bear you and all the worlds. See if you can bear my thumb alone” and pressed his thumb on garuda. Unable to bear the weight, garuda fell down. He then paid obeisance to emperumAn and asked for forgivance. emperumAn removed sumukha with his big toe, put him on garuda’s shouder and told him to protect him as his refuge. From then onwards, the two became good friends. This is the incident narrated in mahAbhAratham. This incident has been spoken of by poygai AzhwAr in mudhal thiruvandhAdhi 80aduththa kadum pagaigyarkku” and by thirumangai AzhwAr in periya thirumozhi 5-8-4 “nanju sEravdhOr”.

Hasn’t sarvESvaran (lord of all) mercifully stated in SrI rAmAyaNam yudhdha kANdam 18-33 “abhayam sarva bhUthEbhyO dhadhAmi” (I give to one, who surrenders to me, protection from all). This pAsuram describes the way he gave refuge to sumukha who surrendered to him, from garuda who is principal among his followers. Since both are his followers, emperumAn followed a distinguished way in protecting one from the other. In case he had not given protection to sumukha, his words in SrI rAmAyaNam yudhdha kANdam 18-3 “mithrabhAvEna samprAptham na thyajEyam kathanchana I dhOshO yathyapi thasya syAth sathAmEthadhagarhitham II” (Even if a person comes in the garb of a friend, I will never forego him. If he has faults, it is very good. This is not something to be ridiculed by good persons) would have been proved false. Even though he has been decreed as prey for garuda, since sumukha was desirous of living, he had committed fault against garuda. If emperumAn had taken sumukha on himself and protected him, then his saying in varAha purANam “madh bhaktham Svapacham vApi nindhAm kurvanthi yE narA: I padhmakOti SathEnApi na kshamAi kadhAchana II” (even if my devotee is a lowly person who eats dog’s meat, if anyone commits an offence against him, I will not forgive him for hundreds of crores of kalpams (a lengthy period of time)) would have been proved false. Thus, without any falsehood occurring for either of these two sayings, emperumAn gave the responsibility of protecting sumukha to garuda himself.

There could be a doubt as to whether garuda, a nithyasUri (permanent dweller of SrIvaikuNtam), would kill and eat snakes and whether he would argue with emperumAn. When emperumAn took the incarnation of upEndhra as the son of athithi and kasyapa, and as the younger brother of indhra, garuda too incarnated as son of vinathA, as a bird, and stood as the vehicle for emperumAn. Since he incarnated as a bird, in line with that nature, killing and eating snakes is justified for him. Arguing with emperumAn and being shown his place was intended to tell the world as to what happens when one carries out bhagavathapachAram (misdeed against emperumAn) and to manifest emperumAn’s greatness.

Let us go through the pAsuram and its meanings:

padhippagaigyarkku ARRAdhu pAythirai nIrppAzhi
madhiththadaindha vALaravam thannai madhiththavanthan
vallAgath thERRiya mAmEni mAyavanai
allAdhonRu EththAdhennA

Word for Word Meanings

padhi pagaigyarkku ARRAdhu – fearful of periya thiruvadi (garuda) , who has been  enemy from the beginning.
pAy thiRai niRp pAzhi – the divine bed which is like ocean having water with expansive waves.
madhiththu – believing (emperumAn) as refuge
adaindha – coming and attaining
vAL aravam thannai – sumukha, the resplendent snake
madhiththu – supporting
avan than – that (inimical) garuda
val Agaththu ERRiya – one who made him climb the powerful form of garuda
mAmEni mAyavanai allAdhu – apart from sarvESvaran (lord of all) who has a great, auspicious divine form
onRu – another
en nA – my tongue
EththAdhu – will not praise

vyAkyAnam

padhippagaigyarkku – the word pathin refers to lineage; hence this word refers to the enmity (between garuda and sumukha) for generations together. In other words, an enemy for the clan. Just as it is mentioned in thiruchchandha viruththam “puLLin meyppagai” (the real enemy of birds), is it not the natural enmity which exists between snake and garuda?

ARRAdhu – fearful of garuda’s might

pAythirai nIrppAzhi – the divine mattress which is like the ocean containing water with expansive waves. Since in mahAbhAratham it is mentioned that sumukha coiled around emperumAn’s cot, it is assumed as the mattress. Alternatively, since this incident could have happened after kalpam, it could be construed that this narrative had taken place in thiruppARkadal.

madhiththadaindha – ascertaining and attaining emperumAn who would protect the person who has surrendered just then, leaving aside even nithyasUris such as garuda, AdhiSEsha et al, just like a cow would protect the calf that it has given birth to on that day, and would drive away the calf which it had given birth to in the previous year with its horn and hoofs.

vAL aravam thannai – sumukha, the resplendent snake. Even in its state of being fearful of garuda, it was emitting radiance. It was having the radiance since it was confident after seeing emperumAn’s auspicious qualities of sauseelyam, saulabhyam (simplicity, easy to approach) etc, even before emperumAn approved of it, thinking “my task will fructify”. Did not vAlmIki say that vibhIshaNa looked radiant after ascertaining that SrI rAma will never reject him, as mentioned in SrI rAmAyaNam yudhdha kANdam 16-17 “antharikshagatha: SrImAn” (vibhIshaNAzhwAn who set out in the sky and was resplendent)?

madhiththu – emperumAn decided that he would protect sumukha through garuda, who is sumukha’s enemy. Thinking of him, despite being lowly, as an entity. Thinking of sumukha as one who was surrendering, the moment he coiled around the cot. Hasn’t thirumangai AzhwAr too mercifully stated in his periya thirumozhi 5-8-4 “nanju sErvadhOr venjiinaravam veruvidandhu nin SaraN enach charaNAy nenjiRkoNdu nin anjiRaippaRavaikku adaikkalam koduththu aruL seydhadhu aRindhu ” (knowing your ability when the snake (sumukha) which spits poison and which was angry, became terrified of garuda and surrendered to you and you became its protector and, keeping in your mind its sorrowful state and his words, you gave that snake as garuda’s entity for protecting him)

avan vallAgaththu ERRiya – making garuda to joyously don the snake sumukha like a garland on his powerful shouders so that sumukha could live without fear of anyone.

mAmEni – emperumAn’s divine form overflowed with joy since the activity for his follower was completed successfully. This was similar to how SrI rAma had felt on coronating vibhIshaNa prior to waging war with rAvaNa, as mentioned in SrI rAmAyaNa yudhdha kANdam “abhishichya cha lankAyAm rAkshasEndhram vibhIshaNam I kruthakruthyas thadhA rAmO vijvara: pramOdha ha II” (SrI rAma, on completing the coronation of vibhIshaNa as the king of demons in lankA, felt relieved of his fever, and was joyous that his task has been completed).

mAyavanai – one who is with amazing qualities and amazing divine form

allAdhu onRu EththAdhu en nA – my tongue will not praise anyone other than emperumAn; it will  not praise minor deities like rudhra who ran away, leaving his follower stranded , as in bANAsura war. Since AzhwAr does not consider other deities as important at all, he calls them as onRu [one, someone etc].

We will go on to the 75th 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