Daily Archives: September 18, 2018

thiruvAimozhi – 7.6.3 – kAththa engUththAvO

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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

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nAnmugan thiruvandhAdhi – 91 – thamar AvAr

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avathArikai

AzhwAr says that for those who follow these three means (please refer to the introduction given under pAsurams 89 and 90), devotion to emperumAn is a common denominator and that these people are superior to those who dwell in both nithya vibhUthi (spiritual realm) and leelA vibhUthi (materialistic realm).

Let us go through the pAsuram and its meanings:

thamarAvAr yAvarkkum thAmarai mElArkkum
amararkkum AdaravArththARkum amarargaL
thAL thAmarai malargaLittiRainji mAlvaNNan
thAL thAmarai adaivOm enRu

Word for Word Meanings

mAlvaNNan – emperumAn with dark complexion
thAL thAmarai – at his divine, lotus-like feet
malargaL ittu – offering flowers
iRainji – worshipping
thAL thAmarai adaivOm enRu – will attain those divine, lotus-like feet
thamar AvAr – those who are followers
thAmarai mElArkkum – to brahmA who was born in the lotus shooting out of [emperumAn’s] navel
Adu aravu ArththARkum – to Siva who has tied (to his body) snakes which are dancing
amararkkum – to nithyasUris (permanent dwellers of SrIvaikuNtam)
yAvarkkum – and to all others
amarargaL – will be deities

vyAkyAnam

thAL thAmarai malargaL ittu – without looking at what type of flower it is, offering any type of flower at the divine feet of emperumAn. Just as it is mentioned in thiruvAimozhi 1-6-1purivadhum pugai pUvE” there is no flower which is disliked by emperumAn. Alternatively, this can be construed as “superior lotus flower for the superior, divine feet of emperumAn”. This activity (of offering flowers to emperumAn) is one involving the body, also called as kAyika seyal (serving emperumAn through the body) [malargaL ittu].

iRainji – praising him whole heartedly. This is an activity of speech (praising).

mAl vaNNan thAL thAmarai adaivOm enRu thamarAvAr – those who are totally devoted to emperumAn thinking that they would attain the divine lotus-like feet of emperumAn who has a dark complexion. This is the activity of mind (thinking).

adaivOm enRu thamarAvAr – meditating through the mind, keeping only emperumAn who said “surrender to me” as the means.

thamarAvAr – these people will be servile to emperumAn through all three faculties of mind, speech and body [as mentioned above].

thAmarai mElARkum – brahmA who stayed on the lotus and created the worlds; the lotus, which is the origin for creation of all the worlds.

AdaravArththARkum – Siva, the deity for annihilation, who has tied down many snakes, which keep dancing, as ornaments.

yAvarkkum – to all the other dhEvas (celestial entities) such as indhra, chandhra et al and to all the people. This indicates all the entities who are in leelA vibhUthi (materialistic realm)

amararkkum – to the indefatigable nithyasUris. This indicates all the entities in the nithya vibhUthi (spiritualistic realm).

amarargaL – these people are superior to all the entities in both the realms.

amarargaL – deities; very pious people. Didn’t nammAzhwAr too praise such people in his thiruviruththam 79 “sIdhanaiyE thozhuvAr vinnuLArilum sIriarE” (those who worship only emperumAn are superior to even nithyasUris who dwell in paramapadham) and in thiruvAimozhi 7-10-11 “dhEvar vaigal thIrththangalE enRu pUsiththu nalgi uraippar tham dhEviyarkkE ” (nithyasUris will tell their consorts constantly, and with joy that such people are very pious)!

We will take up the 92nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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