Monthly Archives: September 2018

thiruvAimozhi – 7.5.10 – vArththai aRibavar

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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 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

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 7.5.9 – mAyam 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 ninth pAsuram, AzhwAr meditates upon emperumAn‘s act of charioting which is greater than assuming the form of narasimha for the sake of his devotees.

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

mAyam aRibavar mAyavaRku ALanRi AvarO?
thAyam seRum oru nURRuvar manga Or aivarkkAy
thEsam aRiya Or sAradhiyAych chenRu sEnaiyai
nAsam seydhittu nadandha nal vArththai aRindhumE

Listen

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

thAyam – the portion of the kingdom which is hereditary right for pANdavas
seRum – forcefully captured

(due to their cruel nature and foolish nature due to their acts of insult and attempt to kill etc)
oru – unique
nURRuvar – the hundred brothers starting with dhuryOdhana
manga – to perish
Or – isolated
aivarkku – for the five pANdavas
Ay – himself becoming all types of relatives
thEsam aRiya – to be popularly known everywhere

(standing between the two armies)
Or – unique
sAradhiyAy – as a sArathi (charioteer)
senRu – moved around
sEnaiyai – all the armies
nAsam seydhittu – destroyed

(on accomplishing the elimination of earth’s burden)
nadandha – revealing how he mercifully returned to his own radiant abode
nal vArththai – the good literature of mahAbhAratham
aRindhum – even after knowing
mAyam – the amazing essence of such mahAbhAratham, which is his being obedient towards his followers
aRibavar – those who know
mAyavaRku – the amazing emperumAn (who performs menial services to his devotees, disregarding his own greatness)
anRi – other than

(anyone else)
AL – servitor
AvarO – will they become?

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

emperumAn became all types of relatives and renowned, unique charioteer for the five pANdavas who were isolated. and moved around, destroyed all the armies to finish the unique, hundred brothers starting with dhuryOdhana who forcefully captured the portion of the kingdom which is hereditary right for pANdavas; even after knowing the good literature of mahAbhAratham which reveals how he mercifully returned to his own radiant abode, will those who know the amazing essence of such mahAbhAratham, which is his being obedient towards his followers, become servitor of anyone?

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

  • mAyam aRibavar – Those who know that all his acts are for the sake of his followers and are amazing.
  • mAyavaRku AL anRi AvarO – Would they become servitor of anyone other than the one who is totally dependent on his followers?
  • thAyam seRum oru nURRuvar manga – To destroy the evil dhuryOdhana et al due to their refusal to fulfil the pANdava’s hereditary rights. [Why should he destroy them?] Did they trouble krishNa himself? krishNa considers their troubling pANdavas who are favourable towards him, as troubling himself.
  • oru nURRuvar, Or aivar – This is how those who trouble and those who are troubled remain.
  • Or aivarkkAy – While all the evil forces have ganged up together, the pANdavas remain with the sArathi (krishNa, the charioteer) as their only support. He destroyed those who did not follow him and protected those who knew none other than him alone, by minimising his own stature for them. While the pANdavas and dhuryOdhana et al had the same relationship with emperumAn, he protected those who bowed their heads at him. mahAbhAratham udhyOga parvam “arjunAnga gathau pAdhau kESavasya upalakshaya | arjunasya thu krishNAyA: subhAyA: cha angagAvupau ||” (I saw, krishNa’s divine feet on arjuna’s lap and arjuna’s feet on the lap of dhraupathi, the most chaste woman) – when krishNa and sathyabAmA, and arjuna and dhraupathi, were resting privately, the guards came in and informed “sanjaya has arrived”, krishNa said “let him, in; he would be rejoiced seeing this; also, he will narrate it beautifully to break the hearts of the unfavourable ones; so, allow him to come inside”. Just as the unfavourable ones cannot see such intimate moments, favourable ones cannot miss out on the joy on seeing them; this is how he remained with pANdavas.
  • thEsam aRiya Or sAradhiyAy – As said [by emperumAnAr] in SrI gIthA bhAshyampArtham rathinam AthmAnam cha sArathim sarvalOka sAkshikam chakAra” (Having arjuna as the master of the chariot and himself as sArathi (charioteer)), and in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn” (he stood to be identified as pANdavas’ messenger). Generally, we observe that svAthanthriyam (independence) and pArathanthriyam (dependence) are manifested in uncertain places and in private only; [example] the husband massages his wife’s feet in private only. Still, emperumAn placed himself at a subservient position [to arjuna] to be well known to the world.
  • senRu sEnaiyai nAsam seydhittuAzhwAr is saying that it was not the arrows of arjuna et al which killed the enemies. As he was prayed to [and had vowed] not to take up arms during the battle, he killed the enemies just by riding the chariot in a skillful manner.
  • nadandha nal vArththai aRindhumE – Even after knowing the great message that he left this lowly earth where he was attacked with a rain of arrows and ascended to his divine abode of paramapadham where those who are eager to see him were waiting for his arrival. mahAbhAratham mausala parvam “kruthvA bhArAvatharaNam …” (after accomplishing the task of eliminating the burden of earth, krishNa ascended to paramapadham) – he reached the abode where dhuryOdhana et al [impure AthmAs] don’t exist.

He did all the previous acts [as explained in previous pAsurams], while he was supremely independent. In narasimhAvathAram, he at least had his nails for his protection; it is not like that here; he transformed himself to be totally subservient to his followers; instead of caring for his own divine body, he accepted the arrows of the enemies; will the previously explained qualities match his simplicity explained here?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

nAnmugan thiruvandhAdhi – 85 – thozhil enakku

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avathArikai

A few samsAris asked AzhwAr “You are saying that you have made worshipping emperumAn as your profession. Is it not enough if you are involved with emperumAn for sometime and be involved with other activities at other times?” AzhwAr tells them “I have just enough time for meditating on the victorious deeds of chakravarthy thirumagan (SrI rAma, son of emperor dhaSaratha). Where is the time for engaging with other activities?”

Let us go through the pAsuram and its meanings:

thozhil enakkuth thollaimAl than nAmam Eththa
pozhudhu enakku maRRadhuvE pOdhum kazhi sinaththa
vallALan vAnararkOn vAli madhanazhiththa
villALan nenjaththuLan

Word for Word Meanings

kazhi sinaththa – one who has lot of anger
vallALan – and who has lot of strength
vAnarar kOn – being the king of monkeys
vAli – vAli’s
madhan – arrogance
azhiththa – one who destroyed
vil ALan – SrI rAma, who was controlling kOdhaNdam, his bow
nenjaththu – in my heart
uLan – has taken residence

Hence
enakku – for me
thozhil – profession
thollai mAl than nAmam Eththa – is only to praise the divine names of that long-standing sarvESvara (supreme being)
enakku – for me
maRRadhuvE – only with recitation of SrI rAma’s divine names, as mentioned earlier
pozhudhu pOdhum – time will pass on

vyAkyAnam

thozhil enakkuth thollai mAl than nAmam Eththa – the profession for me is to praise the sarvESvara (supreme being) who is there for a very long time.

Aren’t we [samsAris] carrying out a lot of other work and in between, reciting emperumAn’s divine names? Why cannot you too [AzhwAr] do like that?

pozhudhu enakku maRRadhuvE pOdhum – for me, time is spent in engaging with bhagavath vishayam (matters relating to emperumAn). He says next that even among the matters relating to emperumAn, there is time for engaging with only one of his incarnations, SrI rAma and there is no time for other matters.

kazhi sinaththa vallALan – one can see vAli’s cruel anger in his act of rejecting his younger brother who fell at his feet and begged him [for forgivance].

vallALan – one could see his great strength in his act of tying rAvaNa as if he were an insect

vAnarar kOn – one who controlled and ruled over the monkeys through his anger and strength and was their king

kazhi sinaththa vallALan vAnarar kOn – It is clear that unlike SrI rAma who engaged his citizens through his divine form and qualities such as magnanimity etc to make them say “ichchAmOhi mahAbAhum” (we desire to see SrI rAma who has strong shoulders as the king), vAli had subjugated the monkeys through his anger and strength and ruled over them.

vAli madhanazhiththa – one who destroyed the arrogance of vAli

suzhi sinaththa vAli madhanazhiththa – the meaning implied here is that SrI rAma destroyed the vanity of vAli since vAli had condemned his younger brother [sugrIva] who had fallen at his feet seeking refuge.

vallALan madhanazhiththa – the opinion here is that vAli, instead of utilising his strength for controlling people like rAvaNa, used it for befriending them and hence is apt to be controlled.

vAnararkOn madhanazhiththa – the meaning here is that since vAli is a dangerous animal, it is fit to destroy his pride by hitting him by hiding, insead of fighting with him in direct combat.

madhanazhiththa villALan nenjaththuLan – the one who had destroyed the arrogance of vAli is constantly residing in my heart. The opinion here is that when such is the case, where is the time for me to engage with other activities.

We will move on to the 86th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 7.5.8 – sella uNarndhavar

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 eighth pAsuram, AzhwAr meditates upon emperumAn‘s assuming of a form which is part-human and part-lion, at once, due to the urge in protecting of his devotee which is greater than the quality of accepting the one who worshipped another dhEvathA.

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

sella uNarndhavar selvan than sIr anRik kaRparO?
ellai ilAdha perum thavaththAl pala seymiRai
allal amararaich cheyyum iraNiyan Agaththai
mallal ari uruvAych cheydha mAyam aRindhumE

Listen

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

ellai ilAdha – boundless
perum thavaththAl – with great thapasyAs (penances)
pala – various ways
sey – made
miRai – causing trouble to the world
amararai – for dhEvas who grant results

(to become eternally sorrowful losing their residences as said in “bibrANam mAnushim thanum“)
allal – sorrow
seyyum – giving
iraNiyan – hiraNya’s
Agaththai – body
mallal – huge as said in “mahAvishNum
ari uruvAy – assuming narasimha form
seydha – effortlessly tore
mAyam – amazing act
aRindhum – even after learning from pramANams (authentic texts)
sella – to go up to the boundary of his partiality towards his followers which is the essence of that incarnation
uNarndhavar – those who realise
selvan than – the SrImAn who has narasimha form
sIr – the glorious, valorous history
anRi – other than

(anything else)
kaRparO – will they learn?

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

emperumAn, assuming the huge narasimha form as said in “mahAvishNum“, effortlessly tore the body of hiraNya who was giving sorrow to dhEvas who grant results and was causing trouble to the world in various ways due to his boundless, great thapasya; even after hearing this amazing act of emperumAn from pramANams, will those who realise to go up to the boundary of his partiality towards his followers which is the essence of that incarnation, learn anything other than the glorious, valorous history of the SrImAn who has narasimha form?

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

  • sella uNarndhavar – Those who realised to go up to the ultimate result of serving bhagavAn instead of stopping at the superficial results like worldly wealth and Athma prApthi (kaivalyam). Those who desire to enjoy eternally with him. Instead of stopping at the initial stage such as bodily matters, those who go up to serving bhagavAn, with true realisation of the true nature of the self.
  • selvan than sIr anRik kaRparO – Will they learn anything other than the auspicious qualities of SrImAn (the opulently beautiful emperumAn)? It is said “innam sollAy sImAnai” (Tell more about SrImAn).
  • ellai ilAdha perum thavaththAl – By boundless, great thapasyA.  The boons were so powerful that the dhEvas were driven out from their own residences.
  • pala sey miRai allal amararaich cheyyum – the body of hiraNya who is troubling them in many ways, not to let the dhEvas stay in their residences, and giving them sorrow. The effect of his troubles is sorrow.
  • mallal ari uruvAy – mallal – greatness. As said in narasimha manthram “mahAvishNum” (The great vishNu), assuming a huge form, to make hiraNya’s form look very small. [Alternative explanation] mallal – wealth, implying “lakshmi narasimha” (narasimha with SrI mahAlakshmi); as said in “nArayaNO nrusimhas thu Sakthis thvam amarESvari” (nArAyaNa is narasimha and you are his power), he can not remain without her ever.
  • seydha mAyam aRindhumE – Knowing well the amazing acts of emperumAn who appeared on the vow of the child [prahlAdhAzhwAn] instantaneously and tearing apart hiraNya’s body into two.

What is so great about protecting someone who approaches emperumAn with purushakAram (recommendation) of another person? [the reference here is to the previous pAsuram where mArkkaNdEyA’s narrative was mentioned] Is it comparable to the quality of narasimhan emperumAn‘s protection with lion’s head and human’s body, when one’s own father [prahlAdha’s father] has become inimical? This is the quality of protecting as said in periya thirumozhi “peRRAr peRRozhindhAr pinnu ninRadiyEnukku uRRAnAy vaLarththu” (after my parents abandoned me, you remained my relative and raised me).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 84 – pidhirum manam illEn

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avathArikai

AzhwAr says that just as emperumAn is the most distinguished when it comes to bestowing benefits, he [AzhwAr] is also incomparable when it comes to being affectionate towards emperumAn.

Let us go through the pAsuram and its meanings:

pidhirum manam illEn pinjagan thannodu
edhirvan avan enakku nErAn adhirum
kazhaRkAla mannanaiyE kaNNanaiyE nALum
thozhum kAdhal pUNdEn thozhil

Word for Word Meanings

adhirum kazhal kAla – one who is donning the resounding anklet on his divine foot
mannanai – the king of kings
kaNNanaiyE – kaNNapirAn (krishNa)
nALum – every day
thozhum thozhil – making the activity of worshipping as profession
kAdhal pUNdEn – I, who am having affection [for emperumAn]
pidhirum manam illEn – do not have a wavering heart
pinjagan thannodum edhirvan – I will be equalling rudhra in knowledge

(whatever may be)
avan enakku nErAn – that rudhra will not compare with me (who is a permanent servitor)

vyAkyAnam

pidhirum manam illEn – I do not have a wavering heart. I have a heart which is focussed on matters relating to emperumAn. AzhwAr re-establishes what he had said in pAsuram 81 “kadhavu manam enRum kANalAm enRum kudhaiyum vinai Avi thIrndhEn

When asked whether there is anyone who is comparable to him in having a focussed mind, he says…

pinjagan thannodu edhirvan – I will be equivalent to Siva who is very knowledgeable and who bestows knowledge on others as mentioned in mAthsya purANam 67-41 “ISvarAth gyAnam anvichchEth” (let the chEthana desire knowledge from Siva).

When asked whether there is total equality between rudhra and him in all aspects, AzhwAr says . . .

avan enakku nErAn – rudhra will not equal me in other matters. When sathva guNas (purely good qualities) gain prominence rudhra will say as in ISvara samhithai “dhAsabhUthAs svatha: sarvE hyAthmAna: paramAthmana:  I athO’hamapi thE dhAsa ithi mathvA namAmyaham II” (all the jIvAthmAs (sentient entities) are by nature servile to you; hence, knowing that I am also your servitor, I am bowing down to you) and as in SrI vishNu purANam 5-33-41 “krishNa krishNa mahAbAhO jAnEthvAm purushOththamam ” (Oh krishNa, with mighty arms! I know that you are the greatest among all souls). Since rudhra says that emperumAn is the protector, AzhwAr says that rudhra is his equal to an extent. When qualities of rajas (passion) and thamas (ignorance) are prominent, rudhra will say as in SrI bhagavath gIthA 16-14ISvarOham” (I am the controller) and will even oppose emperumAn in warfare. Such rudhra will not be equal to me, says AzhwAr.

AzhwAr mercifully explains the basis for the distinction that he has to say that rudhra is not equal to him, in the coming lines.

adhirum kazhaRkAla mannanaiyE – the only one who annihilates his enemies by the sheer roaring sound of his anklets, thus protecting his followers. This indicates his greatness. Now, in the next word, AzhwAr indicates his simplicity too.

kaNNanaiyE – krishNa who was born in the clan of cowherds.

nALum thozum thozhil – worshipping emperumAn as full-time profession.

kAdhal pUNdEn – as the basis for that, I developed affection towards emperumAn. Thus, for me who is a permanent servitor for kaNNan, rudhra, who fought against kaNNan in the bANAsura yudhdham (war) cannot be an equal, implies AzhwAr.

We will take up the 85th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.5.7 – kaNdum theLindhum

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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 seventh pAsuram, AzhwAr is meditating upon the distinguished quality of emperumAn’s acceptance of mArkaNdEya who is a devotee of dhEvathAntharam (other dhEvathA, rudhra) and is to be discarded for that, which is greater than his being Sriya:pathi yet fulfilled the desires of his devotees even by seeking alms.

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

kaNdum theLindhum kaRRAr kaNNaRkAL anRi AvarO?
vaNduN malarth thongal mArakkaNdEyanukku vAzhu nAL
iNdaich chadai mudi Isanudan koNdusAch chella
koNdanguth thannodum koNdu udan chenRadhuNarndhumE

Listen

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

vaNdu – beetles
uN – drinking honey from
malar – having flower
thongal – due to wearing garland

(who is having youth which is suitable for enjoyment)
mArkkaNdEyanukku – for mArkaNdEya
vAzhu nAL – the time of salvation
iNdai – garland which indicates his being the enjoyer
sadai mudi – having matted hair which indicates his being the upAsaka (one who is pursuing the means)
Isan – rudhra who considers himself to be the lord

(his follower too)
udan – together
koNdu – took along
usA – to mingle with emperumAn who is greater than all
sella – went
angu – in that situation
koNdu – considering (him to be protected in his divine heart)

(eliminating his engagement with the other dhEvathA)
thannodum – with self
koNdu – taking along
udan – not to separate, forever
senRadhu – the manner in which it was done
uNarndhumE – learning through purANa etc
kaNdum – visibly seeing the greatness of emperumAn over other dhEvathAs
theLindhum – acquiring clarity as said in “adhikam mE nirE vishNu:
kaRRAr – those who have the knowledge acquired through distinguished personalities
kaNNaRku – sarvESvara who causes joy
anRi – other than

(anyone else)
AL – servitor
AvarO – will they become?

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

Youthful mArkaNdEya wearing flower garland from which beetles drink honey, was a worshipper of rudhra who considers himself to be the lord, wearing garland which indicates his being the enjoyer and is having having matted hair which indicates his being the upAsaka; at the time of [seeking] salvation, rudhra took mArkaNdEya along with him to mingle with emperumAn who is greater than all; in that situation, emperumAn took mArkaNdEya along, not to separate from him, forever; will those who learned through purANa etc the manner in which it was done, who have visibly seen the greatness of emperumAn over other dhEvathAs, who have acquired clarity as said in “adhikam mE nirE vishNu:” and have the knowledge acquired through distinguished personalities, become the servitor of anyone other than sarvESvara who causes joy?

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

  • kaNdum theLindhum kaRRAr – (kaRRu – theLindhu – kaNdAr (learn – have clarity – see)) Learning in a disciplined manner from a person (Acharya) and having clarity in that, will ensure that sAkshAthkAram (true visualisation) is attained. SravaNa (hearing), manana (meditation) will naturally lead to true visualisation.
  • kaNNaRku AL anRi AvarO – Will those who are intent on meditating, move away from the real target of such meditation [i.e. emperumAn]?
  • vaNdu uN malar … – Saying “For the salvation of SrI mArkaNdEya who is wearing a garland from which the beetles are drinking honey”; also, should be read as “vAzhu nAL usAch chella” (to spend the remaining time together). The parents of mArkaNdEya decorated him and let him play outside, at that time a voice from the sky announced “he will die soon”, and the parents became very anguished. mArkaNdEya said to his parents “Do not fear, I will take care of this” and went and surrendered to rudhra. rudhra accepted his service until the day when death arrived for mArkaNdEya. rudhra, feeling uneasy about the situation, shut the front doors and the back doors, spread out his matted hair and told mArkaNdEya “Look, I am also in the same situation as you; you saw my garland [and considered me as a dhEvathA], instead of seeing my matted hair [which indicates I am also a upAsaka (one who is praying)]” and further said “as you served for long, you cannot be left in a helpless situation; let me show you the refuge” and took him to sarvESvaran, while sharing emperumAn’s qualities such as saulabhyam (simplicity) etc with him.
  • koNdu angu – Feeling pity in his divine heart thinking “Alas! You came fearing for death!”, not looking down upon him thinking “was he brought along by this prideful person [rudhra]!”, he accepted him as he would accept those who were recommended by pirAtti. Also explained as “nenjil koNdu” (accepting mArkaNdEya in his heart).
  • thannodum koNdu – Fulfilled the purpose he came for and subsequently gave sAmyApaththi (equivalence with him).
  • udan senRadhu uNarndhumE – He took mArkaNdEya along with him just as he took parakAla nAyaki (thirumangai AzhwAr in feminine mood) as explained in periya thirumozhi 3.7 “kaLvan kol“. As said in periya thirumozhi 5.8.4 “pinnai enRum nin thiruvadip piriyA vaNNam eNNiya” (How you thought about keeping me at your divine feet without ever getting separated), not to consider him as a “separate person”, he let mArkaNdEya enjoy the bliss along with him – having this in the mind.

Will those who have seen, have clarity and learnt about it, become servitor of anyone other than krishNa? [a nice summary by nampiLLai] Is it so great to lower himself for indhra who surrendered to him? While emperumAn said in SrI bhagavath gIthA 7.14mAm Eva yE prapadhyanthE mAyAm EthAm tharanthi thE” (Only those who surrender unto me will cross over this material nature/realm [by my grace]), mArkaNdEya worshipped other dhEvathA [rudhra]. Further, had rudhra as purushakAram (recommendation authority), since emperumAn had the quality of saulabhyam (easy approachability). emperumAn thought “What could he [rudhra] do! instead of abandoning the one who surrendered unto him, at least he showed me and protected mArkaNdEya”. Associating with those who have thamO guNam will lead to abandonment by emperumAn; associating with those who have sathva guNam will lead to acceptance by emperumAn; while this is the case, even while mArkaNdEya approached emperumAn through rudhra [who has thamO guNam], he was uplifted. How amazing!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 83 – vEndharAy viNNavarAy

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avathArikai

AzhwAr mentioned about a benefit which had no equivalent. Is this all that emperumAn does for his followers? Till such time that they are here, without any regulations about what he does, emperumAn carries out all the protective actions; if the follower leaves this body, he gives him svarga (heaven); more distinguished than these, he also grants paramapadham (SrIvaikuNtam); even after granting all these, isn’t he the entity who feels sad that he has not done anything for his follower? AzhwAr thus explains in this pAsuram, the meaning that he had given in the previous pAsuram.

Let us go through the pAsuram and its meanings:

vEndharAy viNNavarAy viNNagaith thaNNaLiyAy
mAndharAy mAdhAy maRRellAmAy sArndhavarkkuth
than ARRAn nEmiyAn mAlvaNNan thAn kodukkum
pinnAl thAn seyyum pidhir

Word for Word Meanings

nEmiyAn – one who has the divine disc in his hand
mAl vaNNan – emperumAn who is the epitome of affection
sArndhavarkku – towards those who attain him
vEndhar Ay – being kings
viNNavar Ay – being dhEvas (celestial entities, who bestow rain)
viN Agi – being the svarga (heaven) which gives enjoyment
thaNNaLi Ay – being the one who grants his grace (in heaven)
mAndhar Ay – being relatives
mAdhA Ay – being the one who gives all the benefits given by a mother
maRRu ellAm Ay – being the one who carries out all the other types of benefits

(even after bestowing all these benefits)
than ARRAn – being not satisfied internally
thAn kodukkum – giving (everything) himself
pinnAl – despite giving all these
thAn seyyum pidhir – he will give the distinguished mOksham (SrIvaikuNtam)

vyAkyAnam

vEndharAy – being like kings who will function such that the strong people do not harm the weaklings, so long as they are in this world. Has it not been said that kings are denomination of bhagavAn, as in the saying “nAvishNu: prithivIpathi:” (king is not different from vishNu) and in thiruvAimozhi 4-4-8thiruvudai mannaraik kANil thirumAlaik kaNdEnEyennum” (if she looks at the king, she will say that she has seen thirumAL (emperumAn))?

viNNavarAy – Is it not true that even if kings rule the land properly, if there is no water resource, there will not be any benefit to the people? Hence, (emperumAn functions as) being the celestial entities who are the cause for rain which provides water resources to people in the world. vyAsa said “sarva ijyAScha krishNa:” (all celestial entities are krishNa).

viNNAgi – being svarga (heaven) which is distinct from earth and which is the benefit for deeds carried out on earth such as jyOthishtOma (a type of ritual) etc. nammAzhwAr too mercifully said in thiruvAimozhi 3-10-7iniya nalvAn suvargangaLumAy” (being the sweet paramapadham and svarga)

thaNNaLiyAy – being the grace showered by indhra et al celestial entities. The opinion here is that it is only emperumAn who grants happiness through indhra et al in svarga. emperumAn said himself in SrI bhagavath gIthA 7-22labhathE cha thatha: kAmAn mayaiva vihithAn hi thAn” ((AthmA) attains all the desires which are granted only by me through celestial entities).

mAndharAy – being relatives and friends who provide help. subAlOpanishath says “suhruth gathir nArAyaNa:” (attain nArAyaNa who is good at heart).

mAdhAy – being the mother who gave birth to. This applies to father too. Just as it is mentioned in the saying “sahasram hi pithur mAthA” (being thousand times greater than father and mother) mentioning mother is also applicable to father. periya thiruvandhAdhi 5 says “peRRa thAy nIyE piRappiththa thandhai nI” (you are the mother who gave birth to and the father who was responsible for the birth) and subAlOpanishath “mAthA pithA nArAyaNa” (nArAyaNa is the mother and the father).

mAdhAy – also could  be construed as being beautiful. mAdhu – beauty. It is emperumAn’s beauty which the AthmA enjoys among all the beautiful things enjoyed.Hasn’t emperumAn himself said in bhagavath gIthA “yadh yadh vibhUthimath sathvam SrImadhUrgithamEva vA I thaththadhEvAgachcha thvam mama thEjOmSa sambhavam  II ” (know that all the materials which are full of opulence, which are beautiful, which are firm are born out of my radiance) and nammAzhwAr in thiruvAimozhi 1-2-7adangezhil sampaththu adangakkaNdu Isan adangezhil ahdhenRu adanguga uLLE”  (after looking at all the beautiful wealth of emperumAn, one should realise that he is also one among his wealth and become humble)!

maRRellAmAy – being other relatives, means and benefit as mentioned in “bhrAthA nivAsa: SaraNam” (surrendering to my elder brother) and periya thiruvandhAdhi 5 “maRRaiyArAvArum nI pEsil” (if I have to list out all the benefits that I have obtained from you, you are the AchArya (teacher) too)

For whom is emperumAn like these?

sArndhavarkku – he is like these for those who attain him.

than ARRAn – being dissatisfied with himself for not having done enough for his followers despite doing all these. Isn’t he the entity who says as in mahAbhAratham “gOvindhEthi yadhAgrandhath krUshNA mAm dhUravAsinam I ruNam pravrudhdhamiva mE hrudhayAnnApasappathi  II ” (the crying out of dhraupadhi who cried out gOvindhA when I was at a far away distance is not leaving my heart just like a loan which has kept accruing interest)!

nEmiyAn – one who manifests himself with his divine disc which removes enemies and which enables his followers to enjoy him.

mAl vaNNan thAn kodukkum – being the epitome of affection, one who keeps giving benefits like the above despite saying that he has not given anything.

pinnAl thAn seyyum pidhir – even after giving everything on earth as well in heaven etc, he gives paramapadham to his followers. pidhirremaining. In other words, he will give after he has enjoyed. After emperumAn has enjoyed the chEthana (sentient entity) and is deeply immersed in the ocean of nectar, the chEthana will be very joyous seeing the happiness of emperumAn and in turn will immerse himself in emperumAn’s ocean of nectar. Just as it is mentioned in thaiththirIya upanishaths “aham annam aham annam” ISvara enjoys chEthana  as his food and is joyous. Looking at that joy, chEthana will enjoy that joy as the SEshabhUtham (remaining food after partaking by emperumAn). vEdhAntha dhEsika said of this as “bhungkthE svabhOgamakhilam pathibhOga SEsham” (muktha (soul liberated from samsAram) enjoys as the remainder of emperumAn’s enjoyment)

It is proper for emperumAn to grant mOksham for his follower. But is it proper on his part to grant happiness in this world and svarga? Since he is sakalapalapradhan  (one who grants all benefits), it is not wrong on his part to grant other benefits too, based on the desire of his follower. For the sake of pirAtti (sIthAppirAtti) when jatAyu gave up his life, not knowing what he is doing, did SrI rAma not grant everything without any distinction between the pleasures on earth and mOksha as mentioned in SrI rAmAyaNam AraNya kANdam SlOkam 68-30 “yA gathir yagya SeelAnAm AhithAgnEScha yA gathi: I aparAvarthinAm yA cha yA cha bhUmippradhAyinAm I mayA thvam samanuggyAthO gachcha lOkAnanuththamAn  II” (For those who observe rituals, for those who carry out rites with fire, for those who donate land and for those mukthas who do not return here ever, whatever great benefits are granted, you too, who are directed by me, will enjoy all those benefits in all those worlds )!

We will take up the 84th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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