Daily Archives: September 12, 2018

thiruvAimozhi – 7.5.9 – mAyam aRibavar

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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 ninth pAsuram, AzhwAr meditates upon emperumAn‘s act of charioting which is greater than assuming the form of narasimha for the sake of his devotees.

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

mAyam aRibavar mAyavaRku ALanRi AvarO?
thAyam seRum oru nURRuvar manga Or aivarkkAy
thEsam aRiya Or sAradhiyAych chenRu sEnaiyai
nAsam seydhittu nadandha nal vArththai aRindhumE

Listen

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

thAyam – the portion of the kingdom which is hereditary right for pANdavas
seRum – forcefully captured

(due to their cruel nature and foolish nature due to their acts of insult and attempt to kill etc)
oru – unique
nURRuvar – the hundred brothers starting with dhuryOdhana
manga – to perish
Or – isolated
aivarkku – for the five pANdavas
Ay – himself becoming all types of relatives
thEsam aRiya – to be popularly known everywhere

(standing between the two armies)
Or – unique
sAradhiyAy – as a sArathi (charioteer)
senRu – moved around
sEnaiyai – all the armies
nAsam seydhittu – destroyed

(on accomplishing the elimination of earth’s burden)
nadandha – revealing how he mercifully returned to his own radiant abode
nal vArththai – the good literature of mahAbhAratham
aRindhum – even after knowing
mAyam – the amazing essence of such mahAbhAratham, which is his being obedient towards his followers
aRibavar – those who know
mAyavaRku – the amazing emperumAn (who performs menial services to his devotees, disregarding his own greatness)
anRi – other than

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

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

emperumAn became all types of relatives and renowned, unique charioteer for the five pANdavas who were isolated. and moved around, destroyed all the armies to finish the unique, hundred brothers starting with dhuryOdhana who forcefully captured the portion of the kingdom which is hereditary right for pANdavas; even after knowing the good literature of mahAbhAratham which reveals how he mercifully returned to his own radiant abode, will those who know the amazing essence of such mahAbhAratham, which is his being obedient towards his followers, become servitor of anyone?

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

  • mAyam aRibavar – Those who know that all his acts are for the sake of his followers and are amazing.
  • mAyavaRku AL anRi AvarO – Would they become servitor of anyone other than the one who is totally dependent on his followers?
  • thAyam seRum oru nURRuvar manga – To destroy the evil dhuryOdhana et al due to their refusal to fulfil the pANdava’s hereditary rights. [Why should he destroy them?] Did they trouble krishNa himself? krishNa considers their troubling pANdavas who are favourable towards him, as troubling himself.
  • oru nURRuvar, Or aivar – This is how those who trouble and those who are troubled remain.
  • Or aivarkkAy – While all the evil forces have ganged up together, the pANdavas remain with the sArathi (krishNa, the charioteer) as their only support. He destroyed those who did not follow him and protected those who knew none other than him alone, by minimising his own stature for them. While the pANdavas and dhuryOdhana et al had the same relationship with emperumAn, he protected those who bowed their heads at him. mahAbhAratham udhyOga parvam “arjunAnga gathau pAdhau kESavasya upalakshaya | arjunasya thu krishNAyA: subhAyA: cha angagAvupau ||” (I saw, krishNa’s divine feet on arjuna’s lap and arjuna’s feet on the lap of dhraupathi, the most chaste woman) – when krishNa and sathyabAmA, and arjuna and dhraupathi, were resting privately, the guards came in and informed “sanjaya has arrived”, krishNa said “let him, in; he would be rejoiced seeing this; also, he will narrate it beautifully to break the hearts of the unfavourable ones; so, allow him to come inside”. Just as the unfavourable ones cannot see such intimate moments, favourable ones cannot miss out on the joy on seeing them; this is how he remained with pANdavas.
  • thEsam aRiya Or sAradhiyAy – As said [by emperumAnAr] in SrI gIthA bhAshyampArtham rathinam AthmAnam cha sArathim sarvalOka sAkshikam chakAra” (Having arjuna as the master of the chariot and himself as sArathi (charioteer)), and in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn” (he stood to be identified as pANdavas’ messenger). Generally, we observe that svAthanthriyam (independence) and pArathanthriyam (dependence) are manifested in uncertain places and in private only; [example] the husband massages his wife’s feet in private only. Still, emperumAn placed himself at a subservient position [to arjuna] to be well known to the world.
  • senRu sEnaiyai nAsam seydhittuAzhwAr is saying that it was not the arrows of arjuna et al which killed the enemies. As he was prayed to [and had vowed] not to take up arms during the battle, he killed the enemies just by riding the chariot in a skillful manner.
  • nadandha nal vArththai aRindhumE – Even after knowing the great message that he left this lowly earth where he was attacked with a rain of arrows and ascended to his divine abode of paramapadham where those who are eager to see him were waiting for his arrival. mahAbhAratham mausala parvam “kruthvA bhArAvatharaNam …” (after accomplishing the task of eliminating the burden of earth, krishNa ascended to paramapadham) – he reached the abode where dhuryOdhana et al [impure AthmAs] don’t exist.

He did all the previous acts [as explained in previous pAsurams], while he was supremely independent. In narasimhAvathAram, he at least had his nails for his protection; it is not like that here; he transformed himself to be totally subservient to his followers; instead of caring for his own divine body, he accepted the arrows of the enemies; will the previously explained qualities match his simplicity explained here?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 85 – thozhil enakku

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

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avathArikai

A few samsAris asked AzhwAr “You are saying that you have made worshipping emperumAn as your profession. Is it not enough if you are involved with emperumAn for sometime and be involved with other activities at other times?” AzhwAr tells them “I have just enough time for meditating on the victorious deeds of chakravarthy thirumagan (SrI rAma, son of emperor dhaSaratha). Where is the time for engaging with other activities?”

Let us go through the pAsuram and its meanings:

thozhil enakkuth thollaimAl than nAmam Eththa
pozhudhu enakku maRRadhuvE pOdhum kazhi sinaththa
vallALan vAnararkOn vAli madhanazhiththa
villALan nenjaththuLan

Word for Word Meanings

kazhi sinaththa – one who has lot of anger
vallALan – and who has lot of strength
vAnarar kOn – being the king of monkeys
vAli – vAli’s
madhan – arrogance
azhiththa – one who destroyed
vil ALan – SrI rAma, who was controlling kOdhaNdam, his bow
nenjaththu – in my heart
uLan – has taken residence

Hence
enakku – for me
thozhil – profession
thollai mAl than nAmam Eththa – is only to praise the divine names of that long-standing sarvESvara (supreme being)
enakku – for me
maRRadhuvE – only with recitation of SrI rAma’s divine names, as mentioned earlier
pozhudhu pOdhum – time will pass on

vyAkyAnam

thozhil enakkuth thollai mAl than nAmam Eththa – the profession for me is to praise the sarvESvara (supreme being) who is there for a very long time.

Aren’t we [samsAris] carrying out a lot of other work and in between, reciting emperumAn’s divine names? Why cannot you too [AzhwAr] do like that?

pozhudhu enakku maRRadhuvE pOdhum – for me, time is spent in engaging with bhagavath vishayam (matters relating to emperumAn). He says next that even among the matters relating to emperumAn, there is time for engaging with only one of his incarnations, SrI rAma and there is no time for other matters.

kazhi sinaththa vallALan – one can see vAli’s cruel anger in his act of rejecting his younger brother who fell at his feet and begged him [for forgivance].

vallALan – one could see his great strength in his act of tying rAvaNa as if he were an insect

vAnarar kOn – one who controlled and ruled over the monkeys through his anger and strength and was their king

kazhi sinaththa vallALan vAnarar kOn – It is clear that unlike SrI rAma who engaged his citizens through his divine form and qualities such as magnanimity etc to make them say “ichchAmOhi mahAbAhum” (we desire to see SrI rAma who has strong shoulders as the king), vAli had subjugated the monkeys through his anger and strength and ruled over them.

vAli madhanazhiththa – one who destroyed the arrogance of vAli

suzhi sinaththa vAli madhanazhiththa – the meaning implied here is that SrI rAma destroyed the vanity of vAli since vAli had condemned his younger brother [sugrIva] who had fallen at his feet seeking refuge.

vallALan madhanazhiththa – the opinion here is that vAli, instead of utilising his strength for controlling people like rAvaNa, used it for befriending them and hence is apt to be controlled.

vAnararkOn madhanazhiththa – the meaning here is that since vAli is a dangerous animal, it is fit to destroy his pride by hitting him by hiding, insead of fighting with him in direct combat.

madhanazhiththa villALan nenjaththuLan – the one who had destroyed the arrogance of vAli is constantly residing in my heart. The opinion here is that when such is the case, where is the time for me to engage with other activities.

We will move on to the 86th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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