Daily Archives: September 14, 2018

thiruvAimozhi – 7.5.11 – theLivuRRu vIvinRi

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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 end, AzhwAr says “Those who practice this decad, are pure-natured even while being in samsAram”.

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

theLivuRRu vIvinRi ninRavarkku inbak kadhi seyyum
theLivuRRa kaNNanaith then kurugUrch chatakOpan sol

theLivuRRa AyiraththuL ivai paththum vallAr avar
theLivuRRa sindhaiyar pAmaru mUvulagaththuLLE

Listen

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

theLivu – clarity (that emperumAn is both upAyam (means) and upEyam (goal))
uRRu – acquire

(for that)
vIvu – break
inRi – without
ninRavarkku – those who remain (firm)
inbam – in the form of unlimited bliss
gathi – goal
seyyum – one who grants
theLivuRRa – (even when AthmAs are unclear in this principle) he who protects with clarity in this principle
kaNNanai – krishNa who is easily approachable for his followers
then – attractive
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoken
theLivuRRa – which bring clarity in those who relate to [by learning, reciting]
AyiraththuL ivai paththum – this decad among the thousand pAsurams
vallAravar – those who are capable of practicing
pA – vastness restricted by karma
maru – having
mUnRu – having differences due to the three qualities (sathva, rajas, thamas)
ulagaththuLLE – in the universe
theLivu – full expansion of knowledge, which is a result of Sudhdha sathva guNam (pure goodness)
uRRa – having
sindhaiyar – will have the heart

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

Having acquired the clarify, those who remain without break in that state, are granted the goal in the form of unlimited bliss by krishNa who is easily approachable for his followers and who protects with clarity in this principle of his being the means/goal; nammAzhwAr, the leader of the attractive AzhwArthirunagari, mercifully spoke this decad among the thousand pAsurams which bring clarity in those who relate to them; those who are capable of practicing this decad, will have the heart which has full expansion of knowledge, which is a result of Sudhdha sathva guNam, while being in this universe which has vastness restricted by karma and having differences due to the three qualities.

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

  • theLivuRRu … –  For those who have firm faith in “Only emperumAn is the prApya (goal) and prApaka (means)”, and subsequently do not waver seeing the actions of the worldly people or superficial words [of other philosophers]. In mahAbhAratha war, [after explaining the important principles in SrI bhagavath gIthA] krishNa asked arjuna “Did you understand what I explained or not?”, arjuna replied in SrI gIthA 18.73sthithO’smi” (standing firm, with realisation of truth); emperumAn asked “So, how are you going to perform my work?”, arjuna replied “karishyE vachanam thava” (will act according to your instructions) – “I will act according to the orders of your highness”. nampiLLai asked nanjIyar “Did arjuna get emperumAn [i.e. did he get liberated]?” nanjIyar mercifully replied “How does it matter to you? As the one [emperumAn] who spoke this, is common to all, and as bhagavAn’s words are certain, one will get according to their acts and desire; we are not trying to surrender unto him analysing who else has got it”. When a thirsty person sees cool water, to drink it and quench his thirst, he does not wait for someone else to quench his thirst first.
  • inbak kadhi seyyum – he will grant the reward of unlimited bless.
  • theLivuRRa kaNNanai – To compensate the lack of clarity in him (AthmA), krishNa who is very clear in granting eternal kainkaryam to him. As said in varAha charama SlOkam “… aham smarAmi …” (When my devotee surrenders to me when he is stable, I will think about him and uplift him at the time of death when he can neither think nor say my names).
  • theLivuRRa Ayiram – Just as water, which is muddy in mountain, will become clear after travelling and reaching certain spots, and be usable for everyone, the principles of vEdham which are to be pursued only by qualified persons [brAhmaNa, kshathriya and vaiSya – males], and are mixed with chaff and sticky substances which makes it difficult to separate the real principles from the extraneous ones, became pursued by all, and cleared of all doubts, only after being revealed by AzhwAr.
  • ivai paththum vallAravar theLivuRRa sindhaiyar –  Those who can practice this decad, will have a clear heart/mind like this AzhwAr.

When asked “Would we have such clarity once we reach paramapadham?” AzhwAr says,

  • pAmaru mUvulagaththuLLE – “pApa” is shortened to be “pA” – implies the land which has abundance of sins. The clarity one will acquire after reaching paramapadham, will be acquired in this samsAram itself, which is contrary to paramapadham; those who will acquire clarity in this samsAram itself where even when sarvESvaran descends, he is put through sorrows and bewilderment; they will become pure-natured while being in this samsAram which will bring emperumAn himself who is opposite to all defects, in line with its nature.

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

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nAnmugan thiruvandhAdhi – 87 – imayap perumalai pol

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avathArikai

Just as AzhwAr mentioned in the previous pAsuram “ennoppArkkuth thAnAyuLan”, he demonstrates through varied examples in this pAsuram as to how emperumAn helped those who are without any means, just like him [AzhwAr].

Let us go through the pAsuram and its meanings:

imayap perumalai pOl indhiranArkkitta
samaya virundhu uNdu Ar kAppAr samayangaL
kaNdAn avai kAppan kArkkaNdan nAnmuganOdu
uNdAN ulagOdu uyir

Word for Word Meanings

imayap perumalai pOl – being like a huge himAlaya mountain
indhiranArkkitta – cooked for the sake of indhra (lord of celestial entities)
samayam virundhu – usual worship
uNdu – when he was eating

(from the danger of hailstorm which happened)
Ar kAppAr – who saved?
samayangaL – philosophies based on sacred texts
kaNdAn – one who saw (in the beginning)
Ar – who?
avai kAppAn – one who protects (without their being ruined)
Ar – who?
kArkkaNdan nAnmuganOdu kAppAn Ar – who protects brahmA and Siva (from huge dangers)?
ulagOdu uyir uNdAn Ar – (during deluge) who swallowed and protected the worlds and the creatures (in the world)?

(Is it not emperumAn who did all these?)

vyAkyAnam

imayap perumalai pOl indhiranArkkitta samaya virundhu uNdku Ar kAppAr – every year, the herdsmen at gOkulam used to offer food to indhra as a way of expressing their gratitude for giving them good rain, as mentioned by periyAzhwAr in his periyAzhwAr thirumozhi “attukkuvi sORRup paruppadhamum thayir vAviyum neyyaLaRum ”(food cooked and heaped like a mountain, with a stream of curd and rice made with ghee (clarified butter)). One year, the food, which was as huge as the himAlaya mountain, was denied to indhra and eaten by someone else [krishNa himself]. Out of anger of being denied the annual food, indhra started raining hailstorm on gOkulam. Who ate the food and lifted the hill gOvardhana for seven days, protecting the herdsmen from the hailstorm?

Ar kAppAr – when a favourable person such as indhra himself turned into an unfavourable person and rained hailstorm, did the herdsmen protect themselves or did emperumAn save them? Can this not be analysed?

AzhwAr shows through the subsequent incidents that it was not only here that emperumAn became a protector to those who are without means, like himself (AzhwAr) but in other places too.

samayangaL kaNdAn Ar – just as it has been mercifully mentioned in SrI rangarAja sthavam 2-1 “mAnam pradhIpamiva kAruNikO dhadhAthi ” (sarvESvaran who is like an ocean of mercy offers vEdhas (sacred texts) like a lamp), who has seen the philosophy of vEdhas and spread it in the world?

samayangaL – instead of saying it in the singular (samayam) why is AzhwAr saying it in plural (samayangaL)? Since the sacred texts show that there are different end goals such as aiSvaryam (going after wealth), kaivalyam (AthmA enjoying itself) and bhagavath prApthi (attaining emperumAn) and there are different means to attain them such as bhakthi (devotion towards emperumAn), prapaththi (surrendering to emperumAn), thirunAma sangIrththanam (reciting the divine names of emperumAn) etc, these can be considered as a collection of different philosophies and usage of plural noun is acceptable. Since this is quoted as proof of helping those without any means, we cannot construe this to mean other religious beliefs.

avai kAppAn Ar – who protects these philosophies so that they do not get ruined? This act is also carried out to protect those who are helpless.

kArkkaNdan nAnmuganOdu kAppAn Ar – Who protects brahmA, rudhra et al when they are troubled by rAvaNa et al and become helpless and who removes their sorrows?  Alternatively

kArkkaNdan nAmuganOdu uNdAn ulagOdu uyirAzhwAr says that during deluge, when very knowledgeable people such as brahmA, rudhra et al, along with other jIvAthmAs (souls) were caught and were wandering here and there [not knowing how to protect themselves] without any distinction between them, it was emperumAn who kept them safely in his stomach and protected them. thirumangai AzhwAr mentioned mercifully in his periya thirumozhi 11-6-2 “ellArum aRIyArO emperumAn uNdumizhndha echchil dhEvarallAdhAr thAmuLarE” (doesn’t everyone know that there is no deity who has not been swallowed during deluge and has later been spat out?)

ulagOdu uyir uNdAn Ar – Who kept all the worlds and the chEthanas [and achEthanas] living in those worlds in his stomach and protected them? It was based on this that ALavandhAr (one of our preceptors) wrote  mercifully in his sthOthra rathnam 11kasyOdharE haravirinchimukha: prapancha:” (in whose divine stomach brahmA, rudhra, the universe took shelter).

We will take up the 88th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.5.10 – vArththai aRibavar

Published by:

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 tenth pASuram – the favours done previously by emperumAn are those done while the chEthanas (sentient beings) remain in this samsAram (material realm); beyond that, here AzhwAr mercifully explains emperumAn’s great favour of accepting the chEthanas at his divine feet to not to have to take birth in this samsAram ever again.

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

vArththai aRibavar mAyavaRkAL anRi AvarO
pOrththa piRappodu nOyodu mUppodu iRappivai
pErththup perum thunbam vEraRa nIkkith than thALin kIzhch
chErththu avan seyyum sEmaththai eNNith theLivuRRE

Listen

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

vArththai – the good instruction “mAm Ekam SaraNam vraja aham thvA sarva pApEbhyO mOkshayishyAmi
aRibavar – those who know
pOrththa – concealed the soul (with ignorance, such that the dawning of true self realisation is prevented)
piRappodu – birth [with a material body]
nOyodu – the disease which accompanies that body
mUppodu – old-age (which is incurable unlike disease)
iRappu – the (unavoidable) death
avai – the six types of changes
pErththu – to be eliminated
perum thunbam – sufferings such as [life in] the womb, hell etc which are in the form of endless sorrow
vEr aRa – to be eliminated with the karma (puNya/pApa), the root of such sorrow
nIkki – eliminated

(not to engage in self enjoyment)
than thALin – at his divine feet
kIzh – underneath
sErththi – united
avan – one who eliminated the sorrow (saying “mA Sucha:“)
seyyum – doing (not to return as said in “na cha punar AvarthathE“)
sEmaththai – protection
eNNi – meditate upon
theLivuRRu – having ascertained
mAyavaRku – amazing emperumAn (who is the refuge and the one who eliminates enemies for them)
anRi – other than

(for anyone else)
AL AvarO – with they become servitor?

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

Will those who know the good instruction “mAm Ekam SaraNam vraja aham thvA sarva pApEbhyO mOkshayishyAmi“, and who have meditated upon and ascertained about the one who eliminated the sorrow and gave protection, become servitor of anyone other than the amazing emperumAn who eliminated birth, disease which accompanies that body, old-age, death and the six types of changes, which concealed the soul, and who eliminated sufferings such as [life in] the womb, hell etc which are in the form of endless sorrow, along with the karma, which is the root of such sorrow and to unite the soul underneath his divine feet?

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

  • vArththai aRibavar – With the whole of mahAbhAratham, there is only one instruction given. That which leads to result is known as instruction/word; AzhwAr is considering SrI bhagavath gIthA 18.66 “mAm Ekam” as the word here. Whatever he spoke previously [in SrI gIthA], is like ocean; and this is like the amrutham (nectar).
  • mAyavaRku AL anRi AvarO – When he himself says “surrender unto me only”, will these AzhwArs surrender unto anyone else? (mAyavan – one who has great love) He revealed all the confidential matters, just to have dhraupathi tie her hair [she had vowed that she will not tie her hair until dhuryOdhana et al were killed].
  • pOrththa piRappu … – Various births which surround and bury the AthmA not to have self realisation, like a cobweb, disease which follows the body wherever it goes, old-age which does not let him live even with that disease like the striking of a thunderbolt, death which is disliked by him and which does not let him live even with that old-age; all of these.
  • pErththu – They are so powerful that even ISvara (lord) himself needs to identify a means to eliminate them; destroying it as a skilled worker will bring down a huge wall.
  • perum thunbam vEr aRa nIkki – Eliminating with traces, the great sorrow of kaivalyam (self enjoyment) which is the next step after subsequent births are eliminated. The nature of this kaivalyam is such that it makes one think “the previous state of repeated births is better”; in there, at least one may acquire another body, and may surrender unto bhagavAn; but this kaivalyam is eternal destruction.
  • than thALin kIzhch chErththu – uniting the AthmA underneath the divine feet to be like the lines at the bottom of the feet.
  • avan seyyum sEmaththai eNNi – Subsequently he [emperumAn] ensures that the salvation of the AthmA is his own responsibility. He perfectly synchronizes the heart of the AthmA and his own divine will. [As a chEthana (sentient being), would the AthmA not have his own desire?] Though he is a chEthana, the AthmA’s very many thoughts and acts are at emperumAn’s disposal, once he becomes liberated [similarly, here too, once the AthmA fully accepts emperumAn as his everything, emperumAn takes full responsibility for him]. To free the AthmA from fear, even when he is left on his own to make his decisions [as those will be perfectly in sync with emperumAn’s divine will].
  • eNNith theLivuRRu – Thinking about this and becoming clear. Having clarity in where he first said “surrender unto me only” and said in the end [of charama SlOkam] “I will eliminate all the hurdles myself and give you myself”; would they become a servitor of anyone but him? The qualities [of emperumAn] which were explained previously were like when a child [which is ignorant] cries and says “I want to eat the soil/dust”, allowing it to do so and giving adequate medication subsequently; here, seeing the well-being of the AthmAs, he is eliminating all sorrows starting from samsAram (bondage) and protecting them by placing them at his divine feet; will those previously explained qualities be a match for this great quality? Other [previous] remedies within samsAram are similar to a cure while the tumour remains; the quality explained here is similar to that of a doctor who gives medication which completely eliminates the tumour. The remedies explained in previous pAsurams were done by emperumAn as per the desire of the samsAris [those who are bound in this material realm]; this [granting of eternal kainkaryam, after liberation], is done by ISvara’s desire.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 86 – uLan kaNdAy

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avathArikai

In the earlier pAsurams, AzhwAr spoke extensively, for the all the world to know, about the supreme being’s basic nature, divine form, auspicious qualities and wealth. In this pAsuram he tells his divine mind “I had explained the presence of emperumAn even to those who denied his existence. You also meditate on this meaning”.

Let us go through the pAsuram and its meaning:

uLan kaNdAy nannenjE uththaman enRum
uLan kaNdAy uLLuvAr uLLaththu uLan kaNdAy
thannoppAn thAnAy uLan kAn thamiyERku
ennoppArkku Isan imai

Word for Word Meanings

nal nenjE – Oh heart who is apt for me!
uththaman – (one who protects without expecting anything in return) emperumAn who is the best among all purushas (souls)
uLan kaNdAy – see that he exists (to protect us)
enRum uLan kaNdAy – see that (at all places) at all times (in protecting us) he exists
uLLuvAr uLLaththu – in the minds of those who accept to think of him
uLan kaNdAy – see that he exists permanently
than oppAn Isan – (since there is none who equals him) that emperumAn who is his own equal
thamiyERku – for me, who is without any means
en oppARku – and for those who, like me, are without any means
thAn Ay uLan kAN – see that he himself exists as the protector
imai – know this

vyAkyAnam

uLan kaNdAyAzhwAr is not instructing us regarding the existence of emperumAn. Then, what is he implying? He tells his heart to see emperumAn, who is there as the protector. He tells his heart to see that even if unavoidable problems crop up due to the heart or due to anyone else, he is there, capable of avoiding those problems.

nannenjE – Oh heart which has the capability to instruct others regarding this! Since it has the capability to instruct others, is it required to say that is has the capability to listen about this?

nannenjEAzhwAr celebrates his heart just as nammAzhwAr did in his thiruvAimozhi 1-10-4nenjamE! nallai nallai unnaip peRRAl en seyyOm ini enna kuRaivinam ” (Oh heart! What can I not do if I get such a good entity like you! What shortcoming will I have!)

When emperumAn becomes a protector, will he expect anything?

uLan kaNdAy nannenjE uththaman – AzhwAr says that emperumAn is the best among all, who does not expect anything when he protects. One who carries out a deed for his own benefit is called as adhaman (lowliest among all); one who carries out a deed for his as well as others’ benefit is called as madhyaman (in-between); one who carries out a deed for the benefit of only others is called as uththaman (best among all). Isn’t emperumAn Ongi ulagaLandha uththaman (the best entity who grew up and measured all the worlds, for the benefit of his followers)!

Being a totally independent entity, though he has been protecting so far without expecting anything, what will he do now?

uththaman enRum uLan kaNdAy – just as he had been protecting in samsAram all along without any reason, hereafter he will give himself to be enjoy in SrIvaikuNtam and protect.

For getting this, should the jIvAthmA have any qualification?

uLLuvAr uLLaththu uLan kaNdAyAzhwAr says that emperumAn will reside in the heart of one who agrees to think of him instead of vowing ‘I will not think about you’. It is implied that the only quality required for the chEthana (sentient entity) to make emperumAn as a protector is to agree to think about emperumAn.

uLLuvAr uLLaththu uLanperiyAzhwAr and his divine daughter, ANdAL, mercifully mentioned respectively, in thiruppallANdu 4kUdumanam udaiyIrgaL varampozhi vandhollaik kUduminO” (if you have the desire to be with us, break out of the boundary of one enjoying himself/herself and join with us immediately) and in thiruppAvai 1pOdhuvIr pOdhuminO” (those who are desirous (of being together with us while taking bath), join us).

thannoppAn Isan – Just as SvethASvathara upanishath said “ na thathsamaSchAbhyadhigaScha dhruSyathE ” (there is none equalling you; we cannot see anyone superior to you) and thiruvAimozhi 2-3-2oththAr mikkAraiyilaiyAya mAmAyA” (Oh amazing entitiy who does not have anyone equal or superior!), sarvESvara is one who is his own equal. The opinion is that there is none to equal him in protecting others causelessly.

IsanAzhwAr hints here that since emperumAn is the owner, he is bound to protect his possession.

thamiyERku ennoppArkkuth thAnAy uLan kAN – (AzhwAr tells his heart to see that) the supreme being is the protector for him as well as for those like him who are without any means.

thamiyERku – one who is secluded. Seclusion here refers to the quality of being without any means in protecting oneself just as it is mentioned in thiruvAimozhi 5-7-1nORRa nOnbilEn nuNNaRivilEn” (I am without karmayOga (path of attaining emperumAn through carrying out ordained deeds) or gyAna yOga (path of knowledge for attaining emperumAn))

thAnAyuLan – emperumAn is there as the protector. The quality of protection is emperumAn’s basic nature; it is the essential quality to identify him.

imai – [AzhwAr tells his heart] know this meaning .

We will take up the 87th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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