Daily Archives: September 20, 2018

thiruvAimozhi – 7.6.5 – ennudaik kOvalanE

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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 fifth pAsuram, AzhwAr says “How will I, who am used to objects which are created by you, who are greatly distinguished, sever my attachment from them and reach your divine feet on my own?”.

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

Fifth pAsuram. emperumAn says – whatever may be said [about greatness of emperumAn], isn’t it said “SAsthrapalam prayOkthari” (SAsthram becomes purposeful only when jIvAthmA has doership)? As the result is for you, you should also not put in some effort. See nanjIyar‘s introduction.

pAsuram

ennudaik kOvalanE en pollAk karu mANikkamE
unnudai undhi malar ulagam avai mUnRum parandhu
unnudaich chOdhi veLLaththagampAl unnaik kaNdu koNdittu
ennudai AruyirAr enganEkol vandheydhuvarE

Listen

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

ennudaik kOvalanE – Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”!
pollA – unused
en karu mANikkamE – oh one who is enjoyable to me like a perfect blue gem!
unnudai – your
undhi – in the divine navel
malar – blossomed
ulagam avai mUnRum – in matters relating to the (popular) three-fold qualities [sathva, rajas, thamas] of the worlds
parandhu – immersed

(considering self to be the enjoyer of those aspects)
ennudai AruyirAr – my (dear) self
unnudai – your
sOdhi veLLam – glow which is in the form of collection of splendorous rays
agampAl – inside
unnai – you who are the ultimately attainable goal
kaNdu koNdittu – as said in “sadhA paSyanthi” (always seeing) (like someone who found a treasure)
vandheydhuvar – attaining
enganEkol – how is it possible?

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

Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”! Oh one who is enjoyable to me like a perfect, unused, blue gem!  While my dear self is immersed in the matters related to the three-fold qualities of the worlds which blossomed in your divine navel, how is it possible for me to attain you who are the ultimately attainable goal inside your glow which is in the form of collection of splendorous rays, as said in “sadhA paSyanthi“? Implies “What is the means for me who is fully immersed in worldly pleasures?”

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

  • ennudaik kOvalanE – He became to me as he was for pANdavas; this is how his simplicity is.
  • en pollAk karu mANikkamE – This is how his physical beauty is. If AzhwAr says “azhagidhu” (beautiful), then it will just be understood as worldly beauty, he is using a contrary word “pollA” (bad) [this is explained as viparItha lakshaNA – example – nalla pAmbu (very poisonous snake)]; alternatively – it is explained as a gem without a hole [i.e. previously unused]. Saying “a gem which is very worthy of enjoyment”.
  • unnudai … – While your nature/form is such, I became immersed in the beauty and qualities of objects other than you. I became individually attached to the three [layers of] worlds which blossomed from your divine navel. Due to my desire, I became immersed in every entity which is pervaded by you, by your omnipotence. This is my state now. On top of this, you were dwelling in a place which was unattainable for me.
  • unnudaich chOdhi … – You are present in SrIvaikuNtam which is your exclusive abode, which is greatly radiant and is as said in mahAbhAratham AraNya parvam “athyarkAnaladhIptham thath sthAnam” (SrIman nArAyaNan’s divine abode parampadham is many thousands of times more radiant than the sun and moon); I have to sever my relationship with matter and material aspects, travel a long distance, acquire a fitting [spiritual] body [matching paramapadham’s nature], reach paramapadham and enjoy you who are in such abode; thus, this is my state and that is your state; this is how the desire [to reach you] is in my heart; this being the case, how quickly will my respected self reach you? (AzhwAr is using viparItha lakshaNA and chastising his own self as “respected self” due to his attachment to worldly pleasures) Thus, everyone’s svarUpam (true nature) is at your disposal; everyone’s greatness is also at your disposal; this is my state and that is your state; there is desire in my heart; this being the case, is there anything such as myself pursuing some means to reach you? [No, you have to make me reach you, seeing my helpless state, your greatness and my desire]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 93 – kAppu maRandhaRiyEn

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

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avathArikai

emperumAn asks of AzhwAr “AzhwIr! You are talking about past when you say maRandhaRiyEn. Is it not possible to forget in the future?” AzhwAr responds “Oh benefactor! For those who know your protection and your nature, is it possible to ever forget you?”

Let us go through the pAsuram and its meanings:

kAppu maRandhaRiyEn kaNNanE enRiruppan
Appangazhiyavum palluyirkkum Akkai
koduththaLiththa kOnE guNaparanE unnai
vidhath thuNiyAr mey theLindhAr thAm

Word for Word Meanings

angu – during the time of that deluge
pal uyirkkum – for all AthmAs (souls)
Appu ozhiyavum – even if the body and the senses had got destroyed

(once again)
Akkai koduththu – giving physical forms
aLiththa – one who gave mercifully
kOnE – Oh benefactor!
kAppu – the protection (that you are giving mericully)
maRandhaRiyEn – I will never forget
kaNNanE enRiruppan – I will be very firm that it is only kaNNan (krishNa) [who is both means and goal]
guNam – by the auspicious qualities
paranE – Oh the supreme lord!
mey theLindhAr thAm – those who know (the basic nature) truly and clearly
unnai vida thuNiyAr – will not let go of you

vyAkyAnam

kAppu maRandhaRiyEn – Oh emperumAn! Did you think that I have forgotten the protection that you have been giving me right from the time that I was inside the womb? Is there any way by which I can forget you when you have been my protector from the day that I was formed?

When asked whether he would not forget if he goes after other means and worldly matters…

kaNNanE enRiruppan – Is there any possibility for me to go after other means and other goals when you, who incarnated as krishNa, are the means and the goal? AzhwAr asks further whether it is possible to give up emperumAn if one meditates on the benefits that he has given and his auspicious qualities.

Appangu ozhiyavum palluyirkkum Akkai koduththu aLiththa kOnE – Oh swAmy (lord)! You gave forms to all the souls and protected them when they were struggling after losing their bodies and senses [during the time of deluge]. Appu – the body and senses are referred to by the term Appu since they are the implements with which the soul is bound to samsAram (materialistic realm).

kOnE – This implies that since he is the ‘owner’ he has protected the owned.

Appangaozhiyavum . . . .kOnE – Is it possible to go away from you after seeing the way you had been protecting from the initial days? Is it possible to go away from you after seeing your being the lord?

guNapparanE – Just as it is mentioned in thiruvAimozhi 1-1-1uyarvaRa uyar nalam udaiyavan” one who is much superior to all due to your auspicious qualities!  Is it possible to leave you after seeing your auspicious qualities?

unnai vidath thuNiyAr mey theLindhAr thAm – those who know you truly, will never think of leaving you ever.

unnai . . . thAm – can we leave you saying that you are not the protector? Can we leave you saying that you are not the benefactor? Can we leave you saying that you have faulty qualities? Can we leave you saying that you are not the ordained lord? How do we leave you?

We will move on to the 94th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org