Daily Archives: September 22, 2018

thiruvAimozhi – 7.6.7 – en thirumArban

Published by:

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 seventh pAsuram, AzhwAr says “Will I see emperumAn who is the cause for the enjoyment of brahmA et al starting with their wives, and their super-human activities?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Will I see emperumAn who protects in all manner, both directly and through other agents?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. The expected result is at emperumAn’s disposal. AthmA has pArathanthriyam (total dependence) which makes it inapt to try on its own; there is no shortcoming to acquire the result by emperumAn’s grace; looking at not having attained the result yet, AzhwAr says “Will I perish with this longing to get the result?”

pAsuram

en thirumArban thannai en malai magaL kURan thannai
enRum en nA magaLai agampAl koNda nAnmuganai
ninRa sasIpathiyai nilangINdeyin mUnReriththa
venRu pulan thurandha visumbALiyaik kANEnO?

Listen

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

en thirumArban thannai – one who revealed to me his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship.
en malai magaL kURan thannai – one who revealed to me his having rudhra who has pArvathi in half of his body, as prakAra (form)
enRum – always
en nA magaLai agampAl koNda nAnmuganai – one who revealed to me his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) as his confidential consort, as prakAra
ninRa – standing (in equality with them)
sasIpathiyai – one who is having indhra, the consort of sasI, as prakAra

(directly)
nilam kINdu – lifting up the earth

(being the antharyAmi (indwelling super-soul|) of rudhra)
mUnRu eyil eriththa – burning down the three towns

(as part of srushti, which is done by being the antharyAmi of brahmA)
pulan – senses
venRu – win over
thurandhu – driving away

(being the antharyAmi of indhra)
visumbu ALiyai – protecting by ruling the heaven
kANEnO – will I not see?

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

Will I not see emperumAn who revealed to me (a) his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship, (b) his having rudhra who has pArvathi in half of his body, as prakAra (form), (c) his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of sasI, as prakAra, (e) who lifted up the earth, who burnt down the three towns [as being the antharyAmi of rudhra], and who drove away and won over the senses [as being the antharyAmi of brahmA] and who protected by ruling the heaven [as being the antharyAmi of indhra]? Implies “I who am considering this seeing of emperumAn who is protector in all manner, as goal, am not seeing him!” eyil – fort, implying town inside the fort.

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

  • en thiru mArban thannai – Here, “en” (my) is focussed on viSEshaNAmSam (attribute) [i.e., thiru is the attribute, and mArban is the entity]; as seen in thiruvAimozhi 7.2.9 “en thiru magaL sEr mArban“, here it means, one who has my lady lord periya pirAttiyAr in his divine chest.
  • en malai magaL … – Starting here, “en” is focussed on the viSEshyam (emperumAn, the underlying entity of the dhEvathAs). Except to speak about them as his wealth, AzhwAr who remains as said in nAnmugan thiruvandhAdhi 68maRandhum puRam thozhA mAndhar” (those who don’t worship any one other than emperumAn), will not consider these dhEvathAs to be related to him [to identify them with some relation saying “my …”].
  • en malai magaL kURan thannai – emperumAn who has at his disposal, rudhra, who has the daughter of himavAn, pArvathi on one side of his body.
  • enRum … – one who is the antharyAmi of four-headed brahmA who always has sarasvathi along with him.
  • ninRa sasIpathiyai – one who is the antharyAmi of indhra, who is comparable in wealth, to be counted along rudhra and brahmA. One who is the antharyAmi of indhra, who is recited along in nArAyaNa sUktham as “sEndhra:” (he is indhra) while reciting “sa:brahmA sa:Siva:” (he is brahmA, he is rudhra) and is supported to stand along with them. What is the purpose of highlighting these? Previously, their true nature and greatness were at emperumAn’s disposal; here, as a father would find a suitable bride for his marriage-ready son et al, their wives were also granted by sarvESvaran only and not acquired on their own.
  • nilam kINdu … – Further, it is explained that their activities too are at his disposal.
  • nilam kINdu – Just as when mother earth became drowned into the ocean of deluge and became stuck to the wall of the oval shaped universe, emperumAn assumed the form of a mahAvarAha (great wild-boar), lifted her up and had total control over the situation, their [rudhra et al] activities are also under his full control.
  • eyil mUnRu eriththa – One who burnt down three forts. It is said in mahAbhAratham karNa parvam “vishNur AthmA” (vishNu remained as the antharyAmi); that [act] was also at his disposal.
  • venRu pulan thuRandha – One who won over the senses, as part of creation. One who drove away the senses, winning over them.
  • visumbu ALiyai – One who fully rules svargam. (Here AzhwAr is reciting emperumAn along with the agents of this world to emphasise that since all actions are at his disposal, AzhwAr’s desire should also be fulfilled by him only).
  • kANEnO – [Will I not see?] Hence, it is concluded; attaining the desired goal is at his disposal; my actions are also at his disposal, to not let me try on my own. Now, only if the result is acquired by my effort, there is reason for delay; as the result is at his disposal, there should not be any delay. Even after this being the case, as AzhwAr is seeing himself not having attained the result, becomes anguished thinking “Will I perish with this longing?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

nAnmugan thiruvandhAdhi – 95 – EnREn adimai

Published by:

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

Full Series

<< Previous

avathArikai

Just as emperumAn showers his grace on AzhwAr as requested (in the previous pAsuram), AzhwAr speaks about how he got ishta prApthi (granting of desirables) and anishta nivruththi (removal of undesirables), in this pAsuram.

Let us go through the pAsuram and its meanings:

EnREn adimai izhindhEn piRappidumbai
AnREn amararkku amarAmai AnREn
kada nAdum maNNAdum kaivittu mElai
ida nAdu kANa ini

Word for Word Meanings

adimai – servitorship
EnREn – I took upon
piRappu idumbai – ahankAram (ego) and mamakAram (possessiveness) which result from birth
izhindhEn – I got rid of
amararkku – for dhEvas such as brahmA et al
amarAmai – not to approach anywhere near me
AnREn – I was filled up (with knowledge, devotion etc)
kadan nAdum – places such as svarga (heaven) etc
maN nAdum – and this earth
kai vittu – ridding of them
mElai – superior to everything else
idam – place (appropriate for followers)
nAdu – the divine paramapadham (SrIvaikuNtam)
kANa – to see and enjoy
ini – now
AnREn – I am filled up (with paramabhakthi (inability to live if separated from emperumAn))

vyAkyAnam

EnREn adimai – I established myself firmly in carrying out servitude to emperumAn  without any break. Even though there was an inclination towards servitude even earlier, it was limited due to connection with prakruthi (samsAram), similar to the inclination of a patient towards medicine. Now the inclination towards servitude has become unbounded.

What is the reason for being inclined towards servitude now?

izhindhEn piRappidumbai – I was able to remove the hurdles of ahankAram and mamakAram (ego and possessiveness respectively)

izhindhEnAzhwAr says that ahankAram and mamakAram were like a huge mountain and he climbed down from that mountain.

AnREn amararkku amarAmai – I filled myself with knowledge and devotion to such an extent that instead of my going to other dhEvathAs (deities), now the other dhEvathAs would feel shy to approach me.

kadanAdum maNNAdum kaivittu mElai ida nAdu kANa ini – giving up svarga (which is the land for enjoying the results of virtuous deeds carried out in earlier birth) and earth, which is the place for carrying out sacred deeds, I filled myself with paramabhakthi (this is the ultimate state among three states of devotion in which the person will not be able to live even for a moment if separated from emperumAn) so that I could see the ancient and spacious paramapadham. kadan nAdu – svargam (heaven) wherein one has to necessarily enjoy the result of puNya (virtuous deeds) just as one has to necessarily repay the loan taken from someone. idanAdu – paramapadham as mentioned in SrI rangarAja sthavam 1-38 “sarvAthma sAdhAraNa nAthagOshI pUrE’pi dhushpUra mahAyakASam ” (even if all the groups of emperumAn’s followers, which are common to all AthmAs, get together, there will still be space in paramapadham).

We will next move on to the last pAsuram in this prabandham.

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