Daily Archives: September 19, 2018

thiruvAimozhi – 7.6.4 – enguth thalaippeyvan

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

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 fourth pAsuram, AzhwAr says “You are the one who granted greatness for brahmA, ISAna et al. Similarly you should fulfil my desires too as I cannot do anything on my own”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How will I who have nothing in me, reach you who are greater than all, who are obedient to your devotees and who are greatly enjoyable?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram. In the previous pAsuram, it was said that the svarUpam (true nature) is at emperumAn‘s disposal; here it is said that the glories which result from such svarUpam are also at his disposal.

pAsuram

enguth thalaippeyvan nAn ezhil mUvulagum nIyE
angu uyar mukkaN pirAn pirama perumAn avan nI
vengadhir vachchirakkai indhiran mudhalAth theyvam nI
kongalar thaNNandhuzhAy mudi ennudaik kOvalanE

Listen

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

kongu – having honey
alar – blossomed
thaN am thuzhAy – decorated with fresh, beautiful thiruththuzhAy (thuLasi)
mudi – having hair
ennudai – manifesting to me (such beauty)
kOvalanE – oh obedient krishNa!
ezhil – having distinguished beauty
mU ulagum – world with three classifications
nIyE – at your disposal
angu – in that world
uyar – appearing to be great in gyAnam (knowledge) and Sakthi (power)
mukkaN pirAn – three-eyed rudhra (who considers himself to be lord)
piraman perumAnavan – the famous lord of such rudhra who is well known as brahmA
nI – at your disposal
vem kadhir – greatly radiant and unconquerable by enemies
vachchiram – vajra (thunderbolt weapon)
kai – having in hand
indhiran – indhra
mudhal A – starting with
dheyvam – group of dhEvathAs
nI – at your disposal;

(this being the case)
nAn – I
engu – how
thalaippeyvan – will reach?

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

Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! You have the world with three classifications, which is having distinguished beauty, at your disposal; in that world, the three-eyed rudhra who is appearing to be great in gyAnam and Sakthi, and the famous lord of such rudhra who is well known as brahmA, are at your disposal; group of dhEvathAs starting with indhra who is having vajra which is greatly radiant and unconquerable by enemies, in his hand, are at your disposal; how will I reach 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

  • enguth thalaippeyvan nAn – If a weak person is told “lift the mountain”, would he able to complete that task?
  • ezhil mU ulagum nIyE – all the greatness in this three-fold world is at your disposal.
  • angu uyar mukkaN pirAn – In that universe, in comparison to other dhEvathAs, rudhra has special greatness. That greatness, is at your disposal.
  • pirama perumAn avan nI – brahmA has the greatness of being the father of such rudhra, and the lord of the fourteen layered universe. That greatness, is at your disposal.
  • vem kadhir … – As said in bruhath SauthrAmaNi “vajra hastha: purandhara:” (one who has vajrAyudha in his hand and is known as purandhara) – all the greatness of dhEvathAs starting with indhra who has hot, radiant vajra, are at your disposal.
  • kongu alar … – You who have at your disposal, the greatness of all entities other than yourself, have placed your greatness at my disposal. Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! By “kongu alar thaN am thuzhAy mudi“, the overwhelming enjoyability is explained; by “ennudaik kOvalanE“, obedience towards followers is explained.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 92 – enRum maRandhaRiyEn

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

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avathArikai

AzhwAr affirms that he is one of emperumAn’s followers. He says that he has never forgotten emperumAn at any time, since emperumAn has been protecting him from the time that he (AzhwAr) has been in the womb.

Let us go through the pAsuram and its meanings:

enRum maRandhaRiyEn en nenjaththE vaiththu
ninRum irundhum nedumAlai enRum
thiruvirundha mArban sirIdharanakku ALAy
karu irundha nAL mudhalAk kAppu

Word for Word Meanings

karu irundha nAL mudhalA – from the time I was in the womb
kAppu – since I received protection (from emperumAn)
thiru enRum irundha mArvan sirIdharanukku – to that thirumAL who has pirAtti (SrI mahAlakshmi) residing permanently on his chest
AL Ay – being a servitor
nedu mAlai – that supreme being
en nenjaththu – in my heart
vaiththu – firml establishing
ninRum irundhum enRum – in all states such as standing, sitting etc
maRandhaRiyEn – I kept thinking (of him) without forgetting

vyAkyAnam

enRum maRandhaRiyEn en nenjaththE vaiththu ninRum irundhum – keeping sarvESvaran in my heart without any distinction between whether I am standing or sitting, i.e. at all times, and not forgetting him ever. This is similar to nammAzhwAr mercifully saying in thiruvAimozhi 9-6-10 “ennil munnam pAriththuth thAn ennai muRRum paruginAn ” (before I could enjoy him, emperumAn devoured me fully) and in thiruvAimozhi 10-10-10 “adhanil periya en avAvaRach chUzhndhAyE ” (emperumAn made his desire to be with AzhwAr much bigger than the desire of AzhwAr, and joined AzhwAr with his consorts, primordial matter, nithyasUris et al ).

ninRum irundhum – just as it is mentioned in nAradhIyam “AsInA vA SayAnA vA thishtanthO yathra kuthra vA I namO nArAyaNEthi manthraika SaraNA vayam II ” (we have taken thirumanthram as our refuge whether we are sitting anywhere, or standing or lying down, without any disctinction), this implies that even when carrying out normal activities such as standing or sitting, AzhwAr is fully meditating on nArAyaNa.

Is it only that AzhwAr did not forget emperumAn ever? He says further that he was engaging himself fully with service to emperumAn ….

enRum thiruvirundha mArvan sirIdharanukku ALAy – SrIdhEvi (SrI mahAlakshmi) is always residing in the divine chest of emperumAn as mentioned in SrI vishNu sahasranAmamnithya SrI:” (always with SrI mahAlakshmi) and in thiruvAimozhi 6-10-10agalagillEn iRaiyum enRu alarmEl mangai uRai mArbA” (Oh emperumAn who has on your chest SrI mahAlakshmi, who says that she will not separate from you even for a moment!) in order to ensure that followers attain the divine feet of emperumAn the moment they cry out for it. AzhwAr says that he was able to carry out service to SrIdharan, the  one who has SrI mahAlakshmi on his divine chest.

enRum thiruvidundha mArvan sirIdharan – while other entities may be called as SrImAn as a term of respect  even though they have no connection with SrI mahAlakshmi (just as a worm, which has no connection with the fruit mango is called as mango-worm), in the case of emperumAn, pirAtti (SrI mahAlakshmi) is always residing in his chest and hence he is aptly called as sirIdharan.

sirIdharanukku ALAy – just as thiruppallANdu 11 says “thirumAlE nAnum unakkup pazhavadiyEn” (Oh Sriman nArAyaNa! I have been your servitor for a very long time) AzhwAr implies that the meaning of receptacle of kainkaryam is only the couple [in other words, kainkaryam (service) is carried out only to emperumAn and pirAtti together) and that the reason for his attaining such distinction is only because of pirAtti’s mercy.

What is the reason for not forgetting emperumAn and for carrying out service to him?

karu irundha nAL mudhalAk kAppu – AzhwAr says that right from the time when he was inside (his mother’s) womb, emperumAn had blessed him, made him as his follower and protected him.

karu irundha nAL mudhalAk kAppu – I received this huge distinction because emperumAn showered his mercy on me from the time I was in the womb, and protected me. Has it not been mentioned in mahAbhAratham mOksha parvam “jAyamAnam hi purusham yam paSyEth madhusUdhana: I sAthvikas sa thu vigyEya: sa vai mOkshArtha chinthaka: II ” (the one who is blessed by emperumAn even as he is born is known to be full of sAthvika (composed of purely good qualities); only he will think about mOksham)! Did not poygai AzhwAr and bhUdhaththAzhwAr too mercifully proclaim that they were blessed even when they were inside the womb, as mentioned in mudhal thiruvandhAdhi 6karuvarangatkidandhu kai thozhudhEn kaNdEn” (while lying inside the womb, I saluted emperumAn and saw him) and in iraNdAm thiruvandhAdhi 87karukkOttiyutkidandhu kai thozhudhEn kaNdEn” (same as mentioned above)!

We will move on to the 93rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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