Monthly Archives: October 2018

thiruvAimozhi – 7.9.1 – enRaikkum ennai

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

Full series >> Seventh Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “You have made me who is very lowly to be the most knowledgeable and engaged me in singing thiruvAimozhi; I cannot hold myself together thinking about the favour you have done to me”.

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

enRaikkum ennai uyyak koNdu pOgiya
anRaikkanRu ennaith thannAkki ennAl thannai
in thamizh pAdiya Isanai AdhiyAy
ninRa en sOdhiyai en solli niRpanO?

Listen

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

enRaikkum – Acknowledging first time so that it (such acknowledgement) is eternal
pOgiya – conducting
anRaikkanRu – forever
ennai uyyakkoNdu – specially blessing me
ennai – me
thannAkki – causing the craving in me to exist only for him
ennAl – having me who doesn’t have knowledge etc to sing praises, as the reason
thannai – him (who is having such glories that even vEdham etc give up praising him)
in – pAsurams themselves being very sweet
thamizh – thamizh pAsurams (which are pursuable by all)
pAdiya – sang
Isanai – natural lord
AdhiyAy – being the root cause due to remaining inside me and singing
ninRa – becoming stable due to that
en sOdhiyai – one who revealed his having a radiant form
en – what
solli – say
niRpan – hold myself together

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

Acknowledging first time so that it is eternal, specially blessing me and conducting me forever, causing the craving in me to exist only for him, having me who doesn’t have knowledge etc to sing praises, as the reason and being the root cause due to remaining inside me and singing, and  becoming stable due to that, he, the natural lord sang himself in these very sweet thamizh pAsurams. What will I say about the one who revealed his having a radiant form, and hold myself together? Should I say that he has not acknowledged me first to become favourable towards him? Should I say that he has not carried that forward? Should I say that he has not made me exist fully for him? Should I say that he has not sung these to be claimed as sung by me? Should I say that he has not become radiant due to that? Implies “Saying what, can I hold myself together?”

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

When asked “What favour has he done to melt you like this?”, AzhwAr says,

  • enRaikkum ennai uyyak koNdu – When sarvESvara pursues and accepts a person once, that person could meditate upon that acceptance forever and be uplifted. As said in SrI bhagavath gIthA 18.77thachcha samsmruthya samsmruthya” (thinking about it every time) – subsequently thinking about it forever one can sustain oneself. Just as those who were hit by SrI rAma’s arrows will keep talking about incessantly as said in SrI rAmAyaNam yudhdha kANdam 60.3 “smaran rAghava bANAnAm” (remembering SrI rAma’s arrow, I became anguished), those who are hit by his qualities will also keep talking for ever about the same. The wound caused by arrow can be healed, but there is no antidote for the mark caused by his qualities. Hence, when sarvESvara pursues a person once, that can be thought about forever.

When asked “Did he discard after accepting once?” AzhwAr says,

  • pOgiya anRaikkanRu – Day after day, he pursued in this manner. Seeing the nature of both emperumAn and AzhwAr, it cannot be handled. If we see the nature of AzhwAr who became the target of his pursuing, he cannot handle it [being overwhelmed]; if we see emperumAn, just as a person who steals from a close friend will feel anguished thinking “Oh! what have I done”, emperumAn will feel “I have not done anything for him” even after doing everything, as if he has not done anything.
  • ennaith thannAkki – AzhwAr is saying that he who was ignorant and incapable as said in “aRivilEn” (ignorant), was transformed to have gyAnam (knowledge) and Sakthi (power) matching emperumAn himself.
  • ennaith thannAkki – [another explanation] making him to belong to emperumAn.
  • ennAl thannai – By me who was given strength by emperumAn who is beyond the reach of Sruthi (vEdham), smruthi and ithihAsa etc. He who is beyond the conception of pramANams (tools to gain knowledge) as said in thaiththirIya upanishath “yathO vAchO nivarthanthE” (Speech returned), and in kaushIdhakI upanishath “yasyA matham thasya matham – avigyAtham vijAnathAm” (one who thinks he cannot know, can know and one who thinks he knows, does not know).
  • in thamizh pAdiya – While the meanings and emotions are great in this, even the mere words themselves are so sweet.
  • pAdiya – Saying “he made me sing” or “he sang”. As said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam), having experienced togetherness with AzhwAr, emperumAn will become blissful and sing saying “thennA“.

When asked “How did this sweet prabandham appear?”, AzhwAr says

  • Isanai – Should we say explicitly? Is sarvESvaran not capable of doing anything! Is this difficult for him?

When asked “You are singing his praises! Why are saying that he is the singer?” AzhwAr says,

  • AdhiyAy ninRa – He became the reason for my singing of poems – I sang due to him.

When asked “How did he become the cause?”, AzhwAr says,

  • en sOdhiyai – He disrobed the shawl he was wearing and manifested his divine beauty. Just as many will sing the praises when the curtain is raised, I too called out for him and that ended up as thiruvAimozhi. By manifesting his divine physical beauty, he placed the inner meaning for the pAsurams.

When asked “If you had also sung praises on him, why would you suffer like this?” AzhwAr says,

  • en solli niRpanO –  Did I also walk towards him and end up being pursued by him? [No, he himself pursued first] Alternatively – Am I feeling content due to the limited result? [No unlimited experience is the result] As those who pursued various paths will have [some] reward, did I also pursue some means and consider myself to be deserving of the result? Am I relaxed to let me feel content after getting the reward? How will I hold myself together? This is as said in SrIvishNu purANam 3.4.4 “krishNa krishNa dhvaipAyanam vyAsam vidhdhi nArAyaNam priyam| kOhyanya: puNdarIkAkshAn mahAbhAratha kruthbhavEth ||” (Know that krishNa dhvaipAyana vyAsa, is nArAyaNa himself; Who else other than the lotus-eyed lord can write mahAbhAratham!). ALavandhAr explains this in this manner – “When sarvESvara sets out to do something, is there anything difficult?” Alternatively, emperumAnAr says “If AzhwAr sings this, he will stop at some point; if emperumAn himself speaks, it will go on infinitely; when a young child starts writing, he will write something and stop; if the father or the teacher writes, it will make some sense [as proper writing]; but if emperumAn gets AzhwAr to write, just as in the example of parent-child writing case, the father will pull it to one side and the child will pull it to the other side and will end up being meaningless scribbles; in this manner, while he engaged me in this singing exercise, he made me sing, without being affected by the defects caused by my singing”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 25 – ArAnum AdhAnum

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

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avathArikai

AzhwAr was asked by some people “You had tried at several instances to correct the errant chEthanas (sentient entities) such as in thiruviruththam 96th pAsuram ‘vaNangum thuRaigaL . . . . ninkaN vEtkai ezhuvippanE’. To what extent were you successful in those efforts?” This pAsuram (25) is a response to that query. In the previous pAsuram, AzhwAr had said that emperumAn is the protector for all.  Though he is the protector, since he has given, to some extent, independence to the bound chEthanas in this samsAram and allowed them to carry out their activities, his efforts at protecting them do not fructify in most of the cases [due to the independence that they have]. AzhwAr says in this pAsuram “the chEthanas do not listen to us if we try to correct them. We made our efforts and it is providence that we somehow escaped”. He feels as joyous as a person would feel who, having escaped from being robbed by thieves, finds in a safe place that the money that he had brought with him is safe.

Let us go through the pAsuram and its meanings.

ArAnum AdhAnum seyya agalidaiththai
ArAyndhu adhu thiruththal AvadhE sIrAr
manaththalaivan thunbaththai mARRinEn vAnOr
inaththalaivan kaNNanAl yAn

Word by Word Meanings

ArAnum – let it be anyone
AdhAnum seyya – let (him or her) do anything
agal idaththai – in the expansive earth
ArAyndhu – searching
adhu – their activities
thiruththal AvadhE – it is possible for us to rectify?
yAn – I
vAnOr inam thalaivan – being the swAmy (lord) for the assembly of nithyasUris (permanent dwellers of SrIvaikuNtam)
kaNNanAl – with the assistance of emperumAn who incarnated  as krishNa
sIr Ar – full of benefit (of being loving towards emperumAn)
manam thalai vanthunbam – the terrible sorrow of samsAram which is uppermost on the mind
mARRinEn – removed

vyAkyAnam

ArAnum AdhAnum seyya agalidaththai ArAyndhu adhu thiruththal AvadhE – let anyone do whatever (s)he wants.  Is it possible for me to examine the expansive earth and rectify each and every chEthana (sentient entity)? AzhwAr cries out here too, just as he had done earlier when he said in thiruviruththam 96 “ninkaN vEtkai ezhuvippanE ” (I will create desire towards you) out of desire to spread devotion towards emperumAn throughout the world and finding that the word was not correcting from the mistakes made, he had cried out in thiruvAsiriyam 6Oh Oh ulaginadhin iyalvE” (Oh! How terrible is the nature of the world!) Just as he had said in the last pAsuram of thiruAsiriyamnaLirmadhich chadaiyanum” that he had somehow escaped, AzhwAr consoles himself in this pAsuram.

vAnOr inath thalaivan kaNNanAl manaththalai vanthunbaththai yAn mARRinEn – With the help of kaNNan (krishNa) who came as simplicity personified as a human being though he is the leader of nithyasUris (permanent dwellers of SrIvaikuNtam), I changed the terrible sorrow of samsAram (materialistic realm) which had occupied my mind. It is in this mind that I have emperumAn residing as my wealth. AzhwAr says “is it possible for me to correct everyone?”

Let us take up the 26th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.9 – enRaikkum

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

Full series >> Seventh Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the ninth decad – AzhwAr enjoyed ISvara‘s diversified wealth which reveals his amazing abilities which fit well with his quality of elimination of AzhwAr’s hurdles and became joyous; he analyses the reason for the delay of elimination of his hurdles and sees that emperumAn has left him in this material realm to accept his vAchika kainkaryam (service by speech) and, becoming pleased with that, ignores his hurdles and highlights the following aspects of emperumAn:

  1. his natural relationship with AzhwAr which makes him have AzhwAr at his service like he would have achith (insentient) serving him
  2. his first initiative
  3. his activities for the sake of the devotees
  4. his desire [towards AzhwAr] ignoring the hurdles
  5. supremacy he acquired due to such desire
  6. the ultimate state of supremacy
  7. elimination of sins which are hurdles for experiencing such supremacy
  8. his auspicious qualities which are greatly enjoyable
  9. the eternal nature of such enjoyability
  10. his unlimited favours without expecting anything in return

AzhwAr meditated upon these aspects and thought “Such great emperumAn eliminated my hurdles and accepted my vAchika kainkaryam; what will I do in return to him?” and becomes greatly blissful being grateful.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously [starting from thiruvAimozhi 7.1uNNilAviya“] AzhwAr asked repeatedly “When one is to attain sarvESvara, even if there are hurdles, if he decides to grant himself, those hurdles will not have any effect; while this is the case, why am I, who thinks ‘my result is dependent on you’, is left in this samsAram (material realm) like this?” emperumAn too, instead of giving a straight solution for this, would manifest some qualities and divert AzhwAr’s attention. Now, in previous decad too AzhwAr asked “While I don’t fit in this samsAram, and cannot sustain without you and you are being my means, how is it that you are amazingly keeping me in this samsAram and conducting me? You should mercifully explain”, emperumAn said “Look at my amazing aspects!”  and manifested his universal form and engaged AzhwAr in that. AzhwAr too would meditate upon those aspects at that time and would subsequently come back and ask the same question. AzhwAr asks “While I am not fitting in this samsAram, why are you keeping me here?” and emperumAn responds “Should you forcefully ask this question to me? If you desired for everything you saw and tasted them, and if you accumulated karma as per those acts, if you had impressions and tastes based on previous births, would you not remain here due to these?” AzhwAr again forcefully asks “While they were there, you ignored them and bestowed me unblemished knowledge and devotion, eliminated my bondage and made me exist exclusively for you; after doing all of these, why are you still keeping me here?” and emperumAn merficully responds with the straight answer “Alright. You said you have completely placed yourself at my disposal in thiruvAimozhi 2.9.4thanakkEyAga enaik koLLum IdhE‘ (only this aspect of having me exclusively exist for you); hence, can I not use you as per my wish? Hence, your nature will be to bring about greatness to me; hence, as I gave knowledge to the world by placing SrI bhIshma on a bed of arrows [and made him recite SrIvishNu sahasranAmam], I am getting you to sing some prabandhams which can be used by myself and my devotees to fruitfully spend our time; we will keep you in this samsAram, until this task is completed”; meditating upon that, AzhwAr could not tolerate emperumAn’s words thinking “Here is sarvESvara himself, who is avAptha samastha kAma (one who has no unfulfilled desire), yet considers that he is having some shortcoming and getting it remedied by me”.  He further thought “If he wanted some prabandhams praising him, while the most intelligent SrI vEdha vyAsa bhagavAn, SrI vAlmeeki bhagavAn, SrI parASara bhagavAn et al, mudhalAzhwArgaL who are known as ‘sendhamizh pAduvAr‘ (beautiful thamizh poets) et al are present, he is engaging me who has been in this samsAram since time immemorial, who is entrenched in worldly pleasures, and who is in the state of achith as said in thaiththirIya upanishath ‘asannEva sa bhavathi’ (he ceases to exist) and is making me sing praises which are apt for him. What a great quality! What a great quality!” and meditated on sarvESvara’s favour towards him, and as he could not do anything matching in return, speaks with gratitude and overwhelming emotions.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 24 – thAnE thaniththOnRal

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

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avathArikai

In the previous pAsuram, AzhwAr mentioned that whether emperumAn protects or not, only he is to be attained since he is naturally related to us. In this pAsuram he proves through both anvayam and vyathirEkam (connection and difference or affirmative and negative aspects) that emperumAn is the protector and he says that there is no question of emperumAn not protecting us.

Let us go through the pAsuram and its meanings:

thAnE thaniththOnRal thannaLapponRillAdhAn
thAnE piRargatkum thaRROnRal thAnE
iLaikkiRpAr kIzhmElAm mINdamaippAnAnAl
aLakkiRpAr pArin mEl Ar

Word by Word Meanings

thanith thOnRal thAnE – he is the only one who has incomparable incarnations
than aLappukku – to compare with him
onRum illAdhAn thAnE – he is the only one who does not have any entity
piRargatkum thaRRONRal thAnE – he is the most famous antharyAmi (indwelling soul) for all the others
thAnE iLaikkil – if such an emperumAn drops down (from protecting)
pAr kIzh mElAm – the earth will become topsy turvy and lose its balance
mINdu amaippAnAnAl – if he starts protecting once again
aLakkiRpAr – one who can estimate (the extensiveness that he has in protecting)
pAril mEl Ar – who is there, on the earth?

vyAkyAnam

thAnE thaniththOnRal – he is the only one who incarnates, without any comparison. Unlike jIvAthmAs who are born out of their karma (past deeds), emperumAn takes incarnations on his own volition, in order to uplift the jIvAthmAs. Hence AzhwAr refers to him as thaniththOnRal. The implied meaning is that this term, on its own, establishes the fact that he is the protector.

To a question whether there is anyone else who does like this, AzhwAr responds  . . .

thannaLapponRillAdhAn – he is one who does not have any other entity (who or) which can be considered as comparison.  Hence the opinion is that there is no one else who can protect.

thAnE piRargatkum thaRROnRal – Just as it is mentioned in bruhadhAraNyaka upanishath 5-7 “Esha tha AthmA antharyAmyamrutha:” (only this paramapurusha (supreme entity) who is the sarvAntharyAmi (indwelling soul of all) has amruthathvam (does not have death) and remains as your indwelling soul), he remains as the indwelling soul for all, other than himself, and is the reason for their existence, behaviour and activities. It is implied through this that when all the others are under his control, there can be no place for doubting whether he is the protector for all.

thAnE iLaikkil pAr kIzh mElAm – If he momentarily steps back from protecting others, the earth will turn turtle. Since earth has not become topsy turvy, the implied meaning is that he protects at all times. Through vyathirEkam (negation) AzhwAr establishes, thus far, that emperumAn is the protector.

Now, through anvayam (connection or assertion) he establishes the same fact.

mINdu amaippAnAnAl – when all the sentient entities become identical to insentient entities, during the time of deluge, and merge with him, if emperumAn decides in his divine mind that he should protect them and creates them (again)

aLakkiRpAr pArin mEl Ar – who can estimate his qualities of being the indwelling soul of all entities, looking after their existence, providing them with SAsthras (sacred texts), incarnating etc and protecting them?

We will move on to the 25th pAsuram, next.

adiyEn krishNa rAmAnuja dhAsan

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வரவரமுனி சதகம் 1

ஸ்ரீ: ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமத் வரவரமுநயே நம:

வரவரமுனி சதகம்

वरवरमुनिवर्यपादुरत्नं वरदगुरुंगुरुमाश्रये गुरूणाम् |
उपनिशदुपगीतमर्थतत्वं तदिह यदीयवशम्वदं समिन्धे || १||

வரவரமுனிவர்ய பாது  ரத்னம் வரதகுரும் குருமாச்ரயே குரூணாம் |
உபநிஷதுப கீதமர்த்த தத்வம் ததிஹ யதீய வசம் வதம் ஸமிந்தே   || 1

வரவர முனிம் = மணவாள மாமுனிகளின்

பாது ரத்நம்  = திருவடிகளுக்கு ரத்நம்  போல் சிறந்த அடியார்

குரூணாம் குரு  =ஆசார்யர்களுக்கு ஆசார்யராய் இருப்பவர்

உபநிஷதுபகீதம் அர்த்த தத்வம்  = உபநிஷத்துகளில் ஓதப்படும் பொருளை

ததிஹ யதீய வசம் வதம் ஸமிந்தே =தம் அதீனமாக உடையவர் ஆகிய

வரதகுரும் ஆச்ரயே = வரதகுருவை வணங்குகிறேன்.

மணவாள மாமுனிகளின் திருவடிகளுக்கு ரத்னம் போல் சிறந்த அடியவர், ஆசார்யர்களுக்கு ஆசார்யராய் இருப்பவர், உபநிஷத்துகளில் ஓதப்படும் உண்மைப்பொருளைத் தம் அதீனமாக உடையவர் ஆன வரதகுருவை வணங்குகிறேன்.   

आकल्पमत्र भवतु प्रदयन् धरित्रीं
अस्मद्गुरुर्वरवरप्रवरो मुनीनाम |
अन्तस्तमश्शमनम् अन्तदृषां यदीयम्
अम्लानपल्लवतलारुणमङ्घ्रियुग्मम्  || २॥

ஆகல்பமத்ர பவது ப்ரதயந் தரித்ரீம்
அஸ்மத் குருர் வரவர ப்ரவரோ முநீநாம் |
அந்தஸ்தமச் சமநம் அந்தத்ருசாம்   யதீயம்
அம்லாந பல்லவ தலாருணம்அங்க்ரி யுக்மம் || 2

எந்த மணவாள மாமுனிகள் வாடாத தளிர்போல் சிவந்த இரண்டு திருவடிகள் பார்வை இழந்தவர்களுடைய உள் இருளைப் போக்க வல்லதோ அந்த முனிவர்களின் தலைவர், எமது குருவான மாமுனிகள் இந்த பூமியைப் ப்ரகாசப் படுத்திக்கொண்டு கல்பம் முடியும்வரை இங்கிருக்கவேண்டும்.

गुणमणिनिधये नमो नमस्ते गुरुकुलधुर्य नमो नमो नमस्ते |
वरवरमुनये नमो नमस्ते  यतिवरतत्वविदे नमो नमस्ते  ||  ३ ||

 

குணமணி நிதயே நமோ நமஸ்தே
குருகுல துர்ய நமோ நமோ நமஸ்தே |
வரவரமுநயே நமோ நமஸ்தே
யதிவர தத்வ விதே நமோ நமஸ்தே || 3

சிறந்த குணங்களுக்கு நிதியாக இருப்பவரின் பொருட்டு வணக்கம். ஆசார்யர்களில் சிறந்தவரே உமக்கு வணக்கம்.    மணவாள மாமுனிகளே உமக்கு வணக்கம். யதிராஜரின் திருவுள்ளம் அறிந்தவரே உமக்கு வணக்கம்.

कुरु मयि विमलं दृगञ्चलं ते कुशलनिदानदयानिधे नमस्ते |
निशिचरपरिपन्थिनित्ययुक्ते निमिकुलमङ्गलदीपिके नमस्ते ||४ ||

குருமயிவிமலம் த்ருகஞ்சலம் தே
குசல நிதாந தயாநிதே நமஸ்தே |
நிசிசர பரிபந்தி நித்ய யுக்தே
நிமிகுல மங்கல தீபிகே நமஸ்தே || 4

க்ஷேமத்துக்குக் காரணமான கருணைக் கடலே! உமது சுத்தமான கடைக்கண் பார்வையை என்னிடம் செலுத்தும்.உமக்கு வணக்கம். அரக்கர்களின் விரோதிகளுடன் கூடியவளே நிமிகுல தீபமானவளே! வணக்கம். (நிமிகுல தீபம்= சீதாப்பிராட்டி)

रविसुतसुहृदे नमोनमस्ते रघुकुलरत्न नमो नमो नमस्ते |
दशमुखमकुटछिदे नमस्ते दशरथनन्दन सन्ततं नमस्ते ||   ५ ||

ரவி ஸுத ஸுஹ்ருதே நமோ நமஸ்தே
ரகுகுல ரத்ந நமோ நமோ நமஸ்தே  |
தச முக மகுடச் சிதோ  நமஸ்தே
தசரத நந்தன ஸந்ததம் நமஸ்தே || 5

சுக்ரீவனுடைய நண்பனான உனக்கு வணக்கம். ரகுகுல ச்ரேஷ்டரான உமக்கு வணக்கம். பத்துத்தலை உடைய ராவணன் கிரீடத்தை அறுத்த உமக்கு வணக்கம். தசரத குமாரனான உமக்கு வணக்கம்.

यदि पुनरभिधेयमद्वितीयं |
कृतिभिरतः परमीक्ष्यते न किञ्चित् ||
विजहति न हि जातु शुक्तिमुक्तं |
विशदशशिद्युतिमौक्तिकं विदग्धाः || ६ ||

யதி புனரபிதேய மத்விதீயம்
க்ருதிபிரத: பரமீக்ஷ்யதே நகிஞ்சித் |
விஜஹதி நஹிஜாது சுக்தி முக்தம்
விசத சதி  த்யுதி மௌக்திகம் விதக்தா: || 6

ஒப்புயர்வற்ற ஒரு பொருள் இருக்குமானால் இதற்கு மேல் முயற்சிகளால் ஒன்றும் காணப்படவில்லை என்றால் நிர்மல சந்த்ரன் போன்ற காந்தியுள்ள முத்தை நிபுணர்கள் சிப்பியிலிருந்து வந்தது என்று ஒருபோதும் விட மாட்டார்கள்.  

देव प्रसीद मयि दिव्यगुणैकसिन्धो |
दृष्ट्या  दयाSमृतदुहा सकृदीक्षितुं माम् ||
नैतेन कृत्यमसतेति न चिन्तयित्वा |
नारायणं गुरुवरं वरदं विदन्मे ||७ ||

தேவ ப்ரஸீத மயி திவ்ய குணைக ஸிந்தோ: |
த்ருஷ்ட்யா தயாம்ருத துஹா ஸக்ருதீக்ஷிதும் மாம்  ||
நைதேந க்ருத்வமஸிதேதி நசிந்தயித்வா  |
நாராயணம் குருவரம் வரதம் விதந் மே    || 7

தேவனே! திவ்ய குணங்களுக்குக் கடல் போன்றவரே! தயை எனும் அம்ருதத்தைப் பெருக்குகிற பார்வையால் என்னை ஒரு தடவை பார்ப்பதற்கு தயை புரிவீராக. இந்த அஸத்தால் ஆக வேண்டியது ஒன்றுமில்லை என்று நினைக்காமல் எனக்கு ஆசார்யர் வரத நாராயண குரு என்பதை அறிந்து அருள் புரிய வேண்டும்.

श्रीमद्रङ्गं जयतु परमंधाम तेजोनिधानं |
भूमा तस्मिन् भवतु कुशली कोपि भूमासहायः ||
दिव्यं तस्मै दिशतु विभवं देशिको देशिकानाम् |
काले काले वरवरमुनिः कल्पयन् मङ्गळानि || ८ ||

ஸ்ரீமத் ரங்கம் ஜயது பரமம் தாம தேஜோ நிதாநம் |
பூமா தஸ்மிந் பவது குசலீ கோபி பூமா ஸஹாய: ||
திவ்யம் தஸ்மை திசது பகவந் தேசிகோ தேசிகாநாம் |
காலே காலே வரவரமுநி: கல்பயந் மங்கலானி ||  8

ஒளிக்கு நிதி போன்ற சிறந்த தலமான செல்வமுள்ள ஸ்ரீரங்க நகரம் விளங்க வேண்டும். அதில் ஒளிகளுக்கெல்லாம் ஒளி(யான எம்பெருமான்) க்ஷேமமாக வாழ வேண்டும். ஆசார்யர்களுக்கு ஆசார்யரான மணவாள மாமுனிகள் காலந்தோறும் மங்கலங்களைச் செய்துகொண்டு அவருக்கு ஓர் ஒளியை அளிக்க வேண்டும்.

तस्यै नित्यम्प्रदिशति दिशे दक्षिणस्यै नमस्याम् |
यस्यामाविर्भवति जगताञ्जीवनी सह्यकन्या ||
पुण्यैर्यस्याः क्षितितलजुषं पूरुषं रङ्गभूषां |
पश्यन्धन्यो वरवरमुनिः पालयन्वर्तते नः || ९ ||

தஸ்யை நித்யம் ப்ரதிசத திசே தக்ஷிணஸ்யை நமஸ்யாம் |
யஸ்யாமாவிர் பவதி   ஜகதாம் ஜீவநீ ஸஹ்ய கந்யா ||
புண்யைர் யஸ்யா: க்ஷிதிஜல ஜுஷம் பூருஷம் ரங்க பூஷாம் |
பஷ்யந்தந்யோ வரவரமுநி: பாலயந் வர்த்ததே ந: || 9

எல்லா உலகத்தின் வாழ்வுக்கும் காரணமான காவிரி நதி எந்த திசையில் பெருகுகிறதோ அந்தத் தெற்குத் திசையை நோக்கி, எந்தத் திசையின் புண்யங்களால் பூமியை அடைந்த ரங்க நகருக்கு ஆபரணமான புருஷோத்தமனை ஸேவித்துக்கொண்டு தம்மைக் க்ருதார்த்தனாக நினைத்து மணவாள மாமுனிகள் நம்மைக் காத்துக் கொண்டுள்ளாரோ அந்த திசையை தினமும் வணங்குங்கள்.

आशापाशैरवधिविधुरैः स्वैरमाकृष्यमाणं |
दूराद्दूरं पुनरपि न मे दूयतामेव चेतः ||
अन्तःकृत्वा वरवरमुने नित्यमङ्घ्रिद्वयं ते |
धाराकारस्मरणसुभगं निश्चली भूय तत्र || १० ||

ஆசா பாசைரவதி விதுரை: ஸ்வைரமாக்ருஷ்யமாணம் |
தூராத் தூரம் புநரபி ந மே தூயதாமேவ சேத : ||
அந்த: க்ருத்வா வரவர முநே நித்யமங்ரி த்வயம் தே |
தாராகார ஸ்மரண ஸுபகம் நிஸ்சலீ பூய தத்ர || 10

முடிவில்லாத பல ஆசைகளால் தன்  இஷ்டம்போல் வெகுதூரம் இழுக்கப்பட்ட என் மனம் மறுபடி வருந்த வேண்டாம். வரவர முநியே! தினந்தோறும் உமது திருவடிகளையே நினைப்பதால் புனிதமாகி அங்கேயே ஸ்திரமாக இருக்கக் கடவது.

வலைத்தளம் – http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

 

SrIvishNu sahasranAmam – pUrva pItikA – Part 5

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

Full Series

<< pUrva pItikA – Part 4

In the beginning of kali yugam, the humans condemn the Supreme Lord Hari. By the end of kali yugam, there would be none who chant His divine names. smrithis say that “when one cannot perform a certain ritual, the best alternative is to just do the japam of the respective manthras”. Thus, bhishma considers chanting of bhagavAn’s extraordinarily divine names as the loftiest of all dharmas, a very affable subject to the mind, pleasant to practice, free of cost, free from physical exertion, easily practiced, attractive to the Supreme Master who is not very far away from each of us, by giving joy to Him, capable of removing the greatest fears of samsAra.

The various divine sages also concur in this regard, as can be illustrated as below:
“Of all the dharmas, best are those which are related to the worship of vishNu ”
“bhagavAn vishNu protects His devotees just as a soul protects its body”
“There is no other deed for well-being better than being devoted to gOvindha”.

परमं यॊ महत्तॆजः परमं यॊ महत्तपः ।
परमं यॊ महद्ब्रह्म परमं यः परायणम् ॥ ९ ॥
पवित्राणां पवित्रं यॊ मङ्गलानां च मङ्गलम् ।

bhagavAn gives effulgence even to the other sources of light such as the sun

Thereafter, bhIshma replied to the inquiry about the ultimate destination. Speaking thus, he set the mind of dharmarAja yudhishtra ready for listening to the thousand glorious names of the Lord, with the four slOkas beginning with ‘paramam ya:. Out of those, he replies to the second question “which is the ultimate destination?” in the first one and half slOkas.

‘thEja:’ – being effulgent by nature, and also which lights up the other objects. The boundless effulgence of the Lord is shown in the upanishadhic verses such as “having attained the form of supreme effulgence”, “The sun shines bright by using His effulgence” etc.

The words ‘mahath’ and ‘param’ respectively deny the presence of any other source of effulgence equalling or exceeding bhagavAn. This meaning of the words ‘mahath’ and ‘param’ should be remembered with every subsequent occurrence in the slOkas.

He is called ‘thapa:’ since he rules over everyone (ईष्टॆ सर्वस्य इति तपः). This is as shown in the various scriptural statements such as “The one who rules over the dhEvas”, “the one who is the Supreme to even the rulers”, “He is the Supreme ruler of all” etc.  He is called ‘brahma’ since He possesses ceaseless auspicious nature and qualities, and also since He is magnificent, omnipotent and nurturing everyone.

Removal of impurities upon contact with bhagavAn

Amongst the purities, He is the purest with none to equal or exceed. The word ‘pavithram’ connotes the origin of purity. The word ‘Sudhdhi’ or purification refers to the voidance of impurities. The impurities, here, refer to the transformations in the insentient entities (achEthanam) due to the contact with rajas and thamas. Amongst the sentient entities (chEthanam), impurities refer to the effects of such transformations,such as ignorance, offence unto the Supreme Entity, passion, hatred, etc. Since bhagavAn is totally against such inauspicious effects, He uproots all these impurities from the sentient and insentient entities Himself.

The scriptures declare thus:

“The individual soul is fully purified by the knowledge of the Supreme Soul”
“One should meditate upon the Supreme Lord nArAyaNa at all times such as while taking bath etc. The utterance of the divine names of the Lord are only prescribed by the vEdhas as the remedy for all bad deeds that one might have done in the past”                                                    “The one who knows me as free of births and eternal is freed from all his sins”

Only by contact with bhagavAn shall all entities gain purity

Even the other entities such as the holy rivers and shrines gain their sanctity only by getting in contact with bhagavAn.

“All of those entities (both sentient and insentient bound in this samsara) such as dhEvas and others are impure because they are all bound by karma.”

“All entities right from the highest four-faced brahma up to the lowest inanimate pillar are bound in this samsAra due to their karma.”

It is a well established fact that the purity of such demigods comes from their actions such as worship of the Supreme Lord, praising His divine qualities, partaking of the holy water that washed His lotus feet, and the like.

“gangA gains greatness due to the fact that the water actually originated from the left toe of vishNu”. Also, statements like “vishNu is called ‘apAmpathi’ because water is His abode” show the sanctity of inanimate objects such as water.

The entity called ‘time’ is sanctified by His incarnations and divine deeds such as His slumber (dhakshiNAyaNa), waking up (uththarAyaNa), the twelfth day of the moon (dhvAdhaSa), days when He was born in different incarnations (jayanthi), the divine star of vishNu (SravaNa) etc. All of these periods of time gain sanctity due to His association with them.The qualities of soul such as internal and external restraints and the like gain their sanctity due to their resulting in the knowledge about Him.The various rituals such as oblations, donations, penance, annual ceremonies etc gain their sanctity due to their nature of being limbs of worship of bhagavAn.

The classes of people such as brAhmaNas gain their sanctity due to their eligibility to study the vEdhas which speak about His glories. This is as per the scriptural statement that says “Having known the all pervading VishNu, the learner of vEdhas (vipra) attains the status of a scholar (viprathva) and sees the truth about the Supreme Entity”.

The vEdhas, smrithis and other scriptures supplementing them are all sanctified by their glorifying the Supreme Entity, and also expounding about His auspicious qualities, as illustrated in the statements “All the VEdhas speak about nArAyaNa”, “The vEdhas and smrithis are verily my commandments” etc.

The AraNya kaNda of mahAbhAratha, while talking about the places of pilgrimage, start with the phrase “the holy dhwarakA” and continues thus: “The incomprehensible Supreme Soul hari – the slayer of demon named madhu – resides in that place. That is verily the place of holiness; that is verily the Supreme abode; that is verily the holiest place of pilgrimage; that is verily the abode of highest penance.”

Having spoken about the sanctity of all holy places only due to the association with SrIman nArAyaNa, it is clearly iterated in th mahAbharatha thus: “The holiest of all entities is verily gOvindha Himself. He is the most virtuous among all virtuous entities”.

bhagavAn is more sought after than the lower auspicious entities 

bhagavAn is addressed as “the most auspicious among the auspicious entities” (mangalAnAm cha mangalam). For the same reason, He is also the Supreme Destination to be attained by all the individual souls – who have been released from the clutches of samsAra and thus are engaged in enjoying the eternal bliss of their true nature of self.

The original question reads “which is the Supreme Destination that an individual soul should attain?” (Question no. 2). In reply to this, bhishma says “whoever is the most sought after entity” (ya: parAyaNam). This usage of “whoever” is deliberately made to bring out the high popularity of bhagavAn being the Ultimate Destination for all among the scriptures. Thus, bhIshma says, “whoever is denoted by all the adjectives used till now, He alone is the Supreme Destination for all of us”.

दैवतं दॆवतानांश्च भूतानां यॊsव्ययः पिता ॥ १० ॥
यतः सर्वाणि भूतानि भवन्त्यादियुगागमॆ ।
यस्मिंश्च प्रलयं यान्ति पुनरॆव युगक्षयॆ ॥ ११ ॥

bhagavAn being the instrumental cause of creation, including the four faced brahma

Finally, in response to the first question about the One Supreme Entity prescribed in the scriptures, bhIshma replies from the second half of the previous SlOka, beginning with “dhaivatham”. He is verily the Supreme Godhead entity among demigods such as brahma, Siva,  indhra et al. (‘dhaivatham dhEvathAnAm’). How?

Since He is the caring and affectionate father of all such beings, right from dhEvas up to the most ignorant creatures in this creation (‘bhUthAnAm pithA’).

The prime difference between Him and the fathers that we have in our respective births in this creation is that He is eternal (‘avyaya:’). He never ceases to exist as an ever caring father in all our births. Since He is eternal, and referred by the name ‘sanAthana’ (existing from time immemorial), no one in this world is an orphan. Such fatherhood of the Supreme Entity is shown here, with the SlOkas beginning with ‘yatha: sarvANi’. ‘yatha:’ (by whom) – indicates that He is the instrumental cause of this creation.

‘sarvANi’ (all) – refers to absolutely everything right from the four faced brahma up to the lowest branch of a tree

‘bhUthAni bhavanthi’ – objects are born

‘adhiyugAgamE’ – When the lifetime of one four-faced brahma ends, bhagavAn creates another four faced brahma and continues with the creation process thereon. Also, to indicate that such type of creation – of even the four faced brahma – is not just at the beginning of one creation, but at the beginning of every such creation with several cycles of 71 chathuryugas (a cycle of four yugas namely krutha, thrEthA, dhvApara and kali, recurring 1000 times, makes one day of brahmA and 360 such days make one year of brahmA and 100 such years is the lifetime of brahmA), bhIshma has used the word ‘adhiyugAgamE’, indicating the beginning of every such cycle.

(to be continued…)

adiyen srinivasa raja ramanuja dasan

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thiruvAimozhi – 7.8.11 – Am vaNNam

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

Full series >> Seventh Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr truly knew sarvESvaran who cannot be known by anyone and in any way, and mercifully spoke in an apt way for his greatness in paramapadham, in these thousand pAsarams; AzhwAr says “Those who can recite this decad among such thousand pAsurams, to the extent possible, will be considered as kruthakruthya (one who accomplished the task that needs to be done) always”.

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

Am vaNNam innadhonRenRu aRivadhariya ariyai
Am vaNNaththAl kurugUrch chatakOpan aRindhuraiththa
Am vaNNa oN thamizhgaL ivai AyiraththuL ippaththum
Am vaNNaththAl uraippAr amaindhAr thamakkenRaikkumE

Listen

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

Am – apt
vaNNam – mode
innadhu onRu – of this particular type
enRu aRivadhu – to know
ariya – one who is difficult
ariyai – sarvESvara
kurugUrch chatakOpan – AzhwAr who was granted unblemished knowledge and devotion
Am vaNNaththAl – truly
aRindhu – knew
uraiththa – mercifully spoke (matching SrIvaikuNtam’s greatness)
vaNNam – poetic meter
Am – having
oN – having goodness of being pursued by everyone
thamizhgaL – in thamizh
ivai AyiraththuL – among the thousand pAsurams
ippaththum – this decad
Am vaNNaththAl – to their ability
uraippAr – those who can recite
thamakku – for them
enRaikkum – for eternal experience
amaindhAr – prepared.

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

AzhwAr who was granted unblemished knowledge and devotion truly knew sarvESvara who is difficult to be known as “he is in the apt mode of this particular type” and mercifully spoke thousand thamizh pAsurams which are having poetic meter and goodness of being pursued by everyone; those who can recite this decad among those thousand pAsurams, to their ability, will be prepared for eternal experience [of bhagavath kainkaryam in paramapadham].

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

  • Am vaNNam … – AzhwAr sung sarvESvara who is difficult to be known by anyone as having a particular nature. Even vEdham returned being unable to speak about him [his qualities] as said in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned).
  • Am vaNNam … – The pAsurams which are mercifully spoken by AzhwAr matching emperumAn‘s greatness.

When it is said “aRivadhariya ariyai” (hari who is difficult to be known), how can it be said “Am vaNNaththAl uraiththa” (truly knew and spoke)? Aren’t these contradictory?

  • aRindhu uraiththa – Because emperumAn granted him unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” and AzhwAr spoke due to that. When someone tries to know emperumAn on his own efforts, emperumAn is difficult to know; but there is no shortcoming when one tries to know emperumAn through the knowledge given by him. Those who try to know emperumAn on their own are only rejected in mudhal thiruandhAdhi 4neRivAsal thanE Ay ninRAnai aindhu poRivAsal pOrkkadhavam sAththi – aRivAnAm” (Would one who closes the doors of five sensory organs which are difficult to close, know emperumAn who is both the path and the goal?)
  • Am vaNNam oN thamizhgaL … – Beautiful thamizh [pAsurams] which match his greatness; another explanation – thamizh pAsurams having apt poetic meter and goodness of being pursued by everyone. vaNNam – chandhas (poetic meter). Alternative explanation – vaNNam – tone. Pure thamizh pAsurams which are having nice tone.
  • thamizhgaL ivai AyiraththuL ippaththum – This decad among the thousand pAsurams in thamizh.
  • Am vaNNaththAl uraippAr – Now, would those who recite this pAsurams be also blessed by emperumAn with unblemished knowledge and devotion, and recite them in a manner matching his greatness? No – those requirements are only for AzhwAr; for the others who recite this decad, it is sufficient if they recite them to their ability.
  • amaindhAr thamaku enRaikkumE – For them, until eternity, they don’t need the left over water [prasAdham – grace] of emperumAn; it is sufficient for them to have the acceptance of AzhwAr. They will remain fully prepared always for the eternal experience.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 23 – iLaippAy iLaiyAppAy

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

Full Series

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avathArikai

AzhwAr tells his heart “It does not matter whether you attain him or do not. He will remain as the protector. In the same way, whether he protects or doesn’t, it is your duty to attain him”.

Let us go through the pAsuram and its meanings:

iLaippAy iLaiyAppAy nenjamE sonnEn
iLaikka naman thamargaL paRRi iLaippeydha
nAy thandhu mOdhAmal nalguvAn nalgAppAn
thAy thandhai evvuyirkkum thAn

Word by Word Meanings

naman thamargaL – the messengers of yama
iLaikka paRRi – making (the chEthanas) to be wizened even as they seize
iLaippu eydha – to become weaker further
nAy thandhu mOdhAmal – preventing the dogs (in hell) from hurting us
nalguvAn – whether he (emperumAn) protects
nalgAppAn – or does not protect
evvuyirkkum – for all creatures
thAn thAy thandhai – he himself is the mother and the father
iLaippAy – whether you become infirm (by not attaining him)
iLaiyAppAy – or do not become infirm (by attaining him)
sonnEn – I instructed you (this secretive message)

vyAkyAnam

iLaippAy iLaiyAppAy – it does not matter whether you become weak by not attaining him or not become weak by attaining him. Alternatively it could be construed as – it does not matter whether you become weak by engaging with worldly matters or do not become weak by attaining emperumAn.

nenjamE sonnEn – Listen to me, I am telling you a beneficial matter. That, emperumAn is every relationship for us, is not something that can be instructed to anyone. It is a secretive matter which could be instructed only to qualified people. I am telling you such a matter; listen to me.

AzhwAr tells his heart further “Whether he protects us or not, no one can deny the fact that emperumAn, who is related to us by his nature, is the protector of all”, considering that his [AzhwAr’s] heart is thinking “he is remaining without protecting us”

iLaikka naman thamargaL paRRiAzhwAr says that when the messengers come to take hold of this jIvAthmA (soul), at the time of seizing him, he becomes very weak.

iLaippeydha nAy thandhu mOdhAmal – to prevent further weakening of the jIvAthmA after he is taken to hell and letting the dogs on him.

nalguvAn nalgAppAn – whether emperumAn protects us or not

thAy thandhai evvuyirkkum thAn – He is like mother and father and every other relationship, in all states, and protects. When he, who is there to protect, does not protect at any point of time, could we go to someone else for protection! Did AzhwAr not say mercifully in thiruvAimozhi 5-8-8kaLaivAy thunbam kaLaiyAdhozhivAy kaLaigaN maRRilEn” (it does not matter whether you get rid of my hurdles or not, I do not have anyone else to protect me)! The opinion here is that “It does not matter whether you attain him or not, he is always protecting you. In the same way, it does not matter whether he protects you or not, you must always consider him as your refuge”.

We will take up the 24th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.8.10 – illai nuNukkangaLE

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

Full series >> Seventh Centum >> Eighth 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, AzhwAr is meditating upon emperumAn being known through vEdham only, being the cause and having the subtle chEthana (sentient) and achEthana (insentient) entities as his wealth.

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

illai nuNukkangaLE idhanil piRidhennum vaNNam
thollai nannUlil sonna uruvum aruvum nIyE
allith thuzhAy alangal aNi mArba! en achchudhanE!
valladhOr vaNNam sonnAl adhuvE unnAkkAm vaNNamE

Listen

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

idhanil – than this
piRidhu – other
nuNukkangaL – subtler
illai – not present
ennum vaNNam – to say
thollai – being anAdhi (beginningless)
nal – having qualities such as apaurushEyathvam (not authored by any one) etc
nUlil – in vEdha SAsthram

(subtler than the states of avyaktha, akshara etc)
sonna – mentioned by the term “thamas” (primordial matter)
uruvum – achith (insentient objects)
aruvum – chith (sentient beings)
nIyE – you became them [i.e. their antharyAmi] as mentioned in “sadhEva

(in this manner, after being the soul of chith and achith)
alli – having flower string
thuzhAy alangal – thiruththuzhAy (thuLasi) garland
aNi – having as decoration
thirumArba – having the divine chest
en – my
achchudhanE – oh one who is having divine form, and who never lets your devotees fail!

(the great all encompassing glories of yours, as mentioned here)
valladhOr vaNNam – the great way
sonnAl – even if said by vEdham etc
unakku – for you
adhuvE vaNNam – the manner
Am – it is (you remain obedient towards your devotes)

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

To say that there is nothing subtler than these [achith and chith in subtle state], you became the achith and chith which are mentioned by the term thamas as mentioned in “sadhEva“, in the vEdha SAsthram which is anAdhi and having qualities such as apaurushEyathvam (not authored by any one) etc; oh my lord who is having divine form with thiruththuzhAy garland (strung with flowers) decorated divine chest, and who never lets your devotees fail! Even if vEdham etc explain your great ways, that is the way it is 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

  • illai nuNukkam … – That there is no subtler entity than these. That is, chEthanas (sentient) and achEthanas (insentient) entities, which are not having any name and form on their own and are indicated only by brahmam’s name and form, which are in causal form, are at your disposal.
  • thollai nannUlil sonna – thaiththirIya upanishath [which is part of ancient vEdha SAsthram] said “sadhEva sOmya idham agra AsIth” (dear child! there was only sath in the beginning [during srushti, creation]). Thus, his being the cause of jagath (universe) is explained.
  • allith thuzhAy … – bhagavAn being with nithya vibhUthi (paramapadham) is explained. Having divine chest which is decorated with thiruththuzhAy garland which has flowers in them; oh one who manifests such permanent presence in paramapadham, to me!
  • valladhOr … – This is explained in two ways. When an AthmA talks about bhagavAn with all his capability, that will still mean that only a few aspects of yours are spoken, since you cannot be defined in a certain way; at that time, would that [explained by the AthmA] be your nature? AzhwAr says that it is not so [not limited to the AthmA’s understanding/explanation]. Another explanation – those who are friendly [affectionate] towards you, though they may not be intelligent, if they say something about emperumAn, instead of thinking “I cannot be comprehended and spoken about by nithyasUris amidst whom I reside in SrIvaikuNtam. How can a very lowly bound soul in samsAram speak about me as if he knows me well?” and becoming angry, emperumAn would [mercifully] think that whatever that AthmA spoke about, is his nature.

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