Daily Archives: September 10, 2018

thiruvAimozhi – 7.5.7 – kaNdum theLindhum

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

Full series >> Seventh Centum >> Fifth 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 is meditating upon the distinguished quality of emperumAn’s acceptance of mArkaNdEya who is a devotee of dhEvathAntharam (other dhEvathA, rudhra) and is to be discarded for that, which is greater than his being Sriya:pathi yet fulfilled the desires of his devotees even by seeking alms.

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

kaNdum theLindhum kaRRAr kaNNaRkAL anRi AvarO?
vaNduN malarth thongal mArakkaNdEyanukku vAzhu nAL
iNdaich chadai mudi Isanudan koNdusAch chella
koNdanguth thannodum koNdu udan chenRadhuNarndhumE

Listen

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

vaNdu – beetles
uN – drinking honey from
malar – having flower
thongal – due to wearing garland

(who is having youth which is suitable for enjoyment)
mArkkaNdEyanukku – for mArkaNdEya
vAzhu nAL – the time of salvation
iNdai – garland which indicates his being the enjoyer
sadai mudi – having matted hair which indicates his being the upAsaka (one who is pursuing the means)
Isan – rudhra who considers himself to be the lord

(his follower too)
udan – together
koNdu – took along
usA – to mingle with emperumAn who is greater than all
sella – went
angu – in that situation
koNdu – considering (him to be protected in his divine heart)

(eliminating his engagement with the other dhEvathA)
thannodum – with self
koNdu – taking along
udan – not to separate, forever
senRadhu – the manner in which it was done
uNarndhumE – learning through purANa etc
kaNdum – visibly seeing the greatness of emperumAn over other dhEvathAs
theLindhum – acquiring clarity as said in “adhikam mE nirE vishNu:
kaRRAr – those who have the knowledge acquired through distinguished personalities
kaNNaRku – sarvESvara who causes joy
anRi – other than

(anyone else)
AL – servitor
AvarO – will they become?

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

Youthful mArkaNdEya wearing flower garland from which beetles drink honey, was a worshipper of rudhra who considers himself to be the lord, wearing garland which indicates his being the enjoyer and is having having matted hair which indicates his being the upAsaka; at the time of [seeking] salvation, rudhra took mArkaNdEya along with him to mingle with emperumAn who is greater than all; in that situation, emperumAn took mArkaNdEya along, not to separate from him, forever; will those who learned through purANa etc the manner in which it was done, who have visibly seen the greatness of emperumAn over other dhEvathAs, who have acquired clarity as said in “adhikam mE nirE vishNu:” and have the knowledge acquired through distinguished personalities, become the servitor of anyone other than sarvESvara who causes joy?

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

  • kaNdum theLindhum kaRRAr – (kaRRu – theLindhu – kaNdAr (learn – have clarity – see)) Learning in a disciplined manner from a person (Acharya) and having clarity in that, will ensure that sAkshAthkAram (true visualisation) is attained. SravaNa (hearing), manana (meditation) will naturally lead to true visualisation.
  • kaNNaRku AL anRi AvarO – Will those who are intent on meditating, move away from the real target of such meditation [i.e. emperumAn]?
  • vaNdu uN malar … – Saying “For the salvation of SrI mArkaNdEya who is wearing a garland from which the beetles are drinking honey”; also, should be read as “vAzhu nAL usAch chella” (to spend the remaining time together). The parents of mArkaNdEya decorated him and let him play outside, at that time a voice from the sky announced “he will die soon”, and the parents became very anguished. mArkaNdEya said to his parents “Do not fear, I will take care of this” and went and surrendered to rudhra. rudhra accepted his service until the day when death arrived for mArkaNdEya. rudhra, feeling uneasy about the situation, shut the front doors and the back doors, spread out his matted hair and told mArkaNdEya “Look, I am also in the same situation as you; you saw my garland [and considered me as a dhEvathA], instead of seeing my matted hair [which indicates I am also a upAsaka (one who is praying)]” and further said “as you served for long, you cannot be left in a helpless situation; let me show you the refuge” and took him to sarvESvaran, while sharing emperumAn’s qualities such as saulabhyam (simplicity) etc with him.
  • koNdu angu – Feeling pity in his divine heart thinking “Alas! You came fearing for death!”, not looking down upon him thinking “was he brought along by this prideful person [rudhra]!”, he accepted him as he would accept those who were recommended by pirAtti. Also explained as “nenjil koNdu” (accepting mArkaNdEya in his heart).
  • thannodum koNdu – Fulfilled the purpose he came for and subsequently gave sAmyApaththi (equivalence with him).
  • udan senRadhu uNarndhumE – He took mArkaNdEya along with him just as he took parakAla nAyaki (thirumangai AzhwAr in feminine mood) as explained in periya thirumozhi 3.7 “kaLvan kol“. As said in periya thirumozhi 5.8.4 “pinnai enRum nin thiruvadip piriyA vaNNam eNNiya” (How you thought about keeping me at your divine feet without ever getting separated), not to consider him as a “separate person”, he let mArkaNdEya enjoy the bliss along with him – having this in the mind.

Will those who have seen, have clarity and learnt about it, become servitor of anyone other than krishNa? [a nice summary by nampiLLai] Is it so great to lower himself for indhra who surrendered to him? While emperumAn said in SrI bhagavath gIthA 7.14mAm Eva yE prapadhyanthE mAyAm EthAm tharanthi thE” (Only those who surrender unto me will cross over this material nature/realm [by my grace]), mArkaNdEya worshipped other dhEvathA [rudhra]. Further, had rudhra as purushakAram (recommendation authority), since emperumAn had the quality of saulabhyam (easy approachability). emperumAn thought “What could he [rudhra] do! instead of abandoning the one who surrendered unto him, at least he showed me and protected mArkaNdEya”. Associating with those who have thamO guNam will lead to abandonment by emperumAn; associating with those who have sathva guNam will lead to acceptance by emperumAn; while this is the case, even while mArkaNdEya approached emperumAn through rudhra [who has thamO guNam], he was uplifted. How amazing!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 83 – vEndharAy viNNavarAy

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

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avathArikai

AzhwAr mentioned about a benefit which had no equivalent. Is this all that emperumAn does for his followers? Till such time that they are here, without any regulations about what he does, emperumAn carries out all the protective actions; if the follower leaves this body, he gives him svarga (heaven); more distinguished than these, he also grants paramapadham (SrIvaikuNtam); even after granting all these, isn’t he the entity who feels sad that he has not done anything for his follower? AzhwAr thus explains in this pAsuram, the meaning that he had given in the previous pAsuram.

Let us go through the pAsuram and its meanings:

vEndharAy viNNavarAy viNNagaith thaNNaLiyAy
mAndharAy mAdhAy maRRellAmAy sArndhavarkkuth
than ARRAn nEmiyAn mAlvaNNan thAn kodukkum
pinnAl thAn seyyum pidhir

Word for Word Meanings

nEmiyAn – one who has the divine disc in his hand
mAl vaNNan – emperumAn who is the epitome of affection
sArndhavarkku – towards those who attain him
vEndhar Ay – being kings
viNNavar Ay – being dhEvas (celestial entities, who bestow rain)
viN Agi – being the svarga (heaven) which gives enjoyment
thaNNaLi Ay – being the one who grants his grace (in heaven)
mAndhar Ay – being relatives
mAdhA Ay – being the one who gives all the benefits given by a mother
maRRu ellAm Ay – being the one who carries out all the other types of benefits

(even after bestowing all these benefits)
than ARRAn – being not satisfied internally
thAn kodukkum – giving (everything) himself
pinnAl – despite giving all these
thAn seyyum pidhir – he will give the distinguished mOksham (SrIvaikuNtam)

vyAkyAnam

vEndharAy – being like kings who will function such that the strong people do not harm the weaklings, so long as they are in this world. Has it not been said that kings are denomination of bhagavAn, as in the saying “nAvishNu: prithivIpathi:” (king is not different from vishNu) and in thiruvAimozhi 4-4-8thiruvudai mannaraik kANil thirumAlaik kaNdEnEyennum” (if she looks at the king, she will say that she has seen thirumAL (emperumAn))?

viNNavarAy – Is it not true that even if kings rule the land properly, if there is no water resource, there will not be any benefit to the people? Hence, (emperumAn functions as) being the celestial entities who are the cause for rain which provides water resources to people in the world. vyAsa said “sarva ijyAScha krishNa:” (all celestial entities are krishNa).

viNNAgi – being svarga (heaven) which is distinct from earth and which is the benefit for deeds carried out on earth such as jyOthishtOma (a type of ritual) etc. nammAzhwAr too mercifully said in thiruvAimozhi 3-10-7iniya nalvAn suvargangaLumAy” (being the sweet paramapadham and svarga)

thaNNaLiyAy – being the grace showered by indhra et al celestial entities. The opinion here is that it is only emperumAn who grants happiness through indhra et al in svarga. emperumAn said himself in SrI bhagavath gIthA 7-22labhathE cha thatha: kAmAn mayaiva vihithAn hi thAn” ((AthmA) attains all the desires which are granted only by me through celestial entities).

mAndharAy – being relatives and friends who provide help. subAlOpanishath says “suhruth gathir nArAyaNa:” (attain nArAyaNa who is good at heart).

mAdhAy – being the mother who gave birth to. This applies to father too. Just as it is mentioned in the saying “sahasram hi pithur mAthA” (being thousand times greater than father and mother) mentioning mother is also applicable to father. periya thiruvandhAdhi 5 says “peRRa thAy nIyE piRappiththa thandhai nI” (you are the mother who gave birth to and the father who was responsible for the birth) and subAlOpanishath “mAthA pithA nArAyaNa” (nArAyaNa is the mother and the father).

mAdhAy – also could  be construed as being beautiful. mAdhu – beauty. It is emperumAn’s beauty which the AthmA enjoys among all the beautiful things enjoyed.Hasn’t emperumAn himself said in bhagavath gIthA “yadh yadh vibhUthimath sathvam SrImadhUrgithamEva vA I thaththadhEvAgachcha thvam mama thEjOmSa sambhavam  II ” (know that all the materials which are full of opulence, which are beautiful, which are firm are born out of my radiance) and nammAzhwAr in thiruvAimozhi 1-2-7adangezhil sampaththu adangakkaNdu Isan adangezhil ahdhenRu adanguga uLLE”  (after looking at all the beautiful wealth of emperumAn, one should realise that he is also one among his wealth and become humble)!

maRRellAmAy – being other relatives, means and benefit as mentioned in “bhrAthA nivAsa: SaraNam” (surrendering to my elder brother) and periya thiruvandhAdhi 5 “maRRaiyArAvArum nI pEsil” (if I have to list out all the benefits that I have obtained from you, you are the AchArya (teacher) too)

For whom is emperumAn like these?

sArndhavarkku – he is like these for those who attain him.

than ARRAn – being dissatisfied with himself for not having done enough for his followers despite doing all these. Isn’t he the entity who says as in mahAbhAratham “gOvindhEthi yadhAgrandhath krUshNA mAm dhUravAsinam I ruNam pravrudhdhamiva mE hrudhayAnnApasappathi  II ” (the crying out of dhraupadhi who cried out gOvindhA when I was at a far away distance is not leaving my heart just like a loan which has kept accruing interest)!

nEmiyAn – one who manifests himself with his divine disc which removes enemies and which enables his followers to enjoy him.

mAl vaNNan thAn kodukkum – being the epitome of affection, one who keeps giving benefits like the above despite saying that he has not given anything.

pinnAl thAn seyyum pidhir – even after giving everything on earth as well in heaven etc, he gives paramapadham to his followers. pidhirremaining. In other words, he will give after he has enjoyed. After emperumAn has enjoyed the chEthana (sentient entity) and is deeply immersed in the ocean of nectar, the chEthana will be very joyous seeing the happiness of emperumAn and in turn will immerse himself in emperumAn’s ocean of nectar. Just as it is mentioned in thaiththirIya upanishaths “aham annam aham annam” ISvara enjoys chEthana  as his food and is joyous. Looking at that joy, chEthana will enjoy that joy as the SEshabhUtham (remaining food after partaking by emperumAn). vEdhAntha dhEsika said of this as “bhungkthE svabhOgamakhilam pathibhOga SEsham” (muktha (soul liberated from samsAram) enjoys as the remainder of emperumAn’s enjoyment)

It is proper for emperumAn to grant mOksham for his follower. But is it proper on his part to grant happiness in this world and svarga? Since he is sakalapalapradhan  (one who grants all benefits), it is not wrong on his part to grant other benefits too, based on the desire of his follower. For the sake of pirAtti (sIthAppirAtti) when jatAyu gave up his life, not knowing what he is doing, did SrI rAma not grant everything without any distinction between the pleasures on earth and mOksha as mentioned in SrI rAmAyaNam AraNya kANdam SlOkam 68-30 “yA gathir yagya SeelAnAm AhithAgnEScha yA gathi: I aparAvarthinAm yA cha yA cha bhUmippradhAyinAm I mayA thvam samanuggyAthO gachcha lOkAnanuththamAn  II” (For those who observe rituals, for those who carry out rites with fire, for those who donate land and for those mukthas who do not return here ever, whatever great benefits are granted, you too, who are directed by me, will enjoy all those benefits in all those worlds )!

We will take up the 84th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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