Daily Archives: October 4, 2018

thiruvAimozhi – 7.6.10 – ERRarum vaigundhaththai

Published by:

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

Full series >> Seventh Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr sustains himself thinking “krishNa who is the young toddler of cowherd clan, without checking AzhwAr’s qualities/defects due to his childish ignorance, will bestow SrIvaikuNtam which is difficult to attain”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “krishNa who protected his own people such as SrI vasudhEva, pANdavas et al by eliminating their enemies, will bestow SrIvaikuNtam to me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr explains that emperumAn is the goal, he is the means to attain himself, and he is the one who eliminates the hurdles; as there is no shortcoming to obtain the result in this manner, AzhwAr determines that emperumAn will bestow himself to self.

pAsuram

ERRarum vaigundhaththai aruLum namakku Ayar kulaththu
IRRiLam piLLai onRAyp pukku mAyangaLE iyaRRi
kURRiyal kanjanaik konRu aivarkkAyk kodunjEnai thadindhu
ARRal mikkAn periya paranjOdhi pukka ariyE

Listen

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

InRu – on birth
iLam – being an infant
piLLai – child
Ayar kulaththu – in cowherd clan
onRAy – becoming one with them
pukku – entered
mAyangaLE – very amazing acts such as killing puthanA, Sakata, yamaLArjuna et al
iyaRRi – engaged in
kURRu – death which separates body and soul
iyal – having the nature
kanjanai – kamsa (who separated krishNa, who is the life for SrI vasudhEva and dhEvaki, from them)
konRu – killed

(later)
aivarkku – for pANdavas
Ay – for the sake of
kodum – cruel
sEnai – dhuryOdhana’s army
thadindhu – destroyed

(even after doing all of these, as he says “ruNam pravruththam iva mE” as if he has done nothing and hence remaining with anger on self)
mikka – great
ARRalAn – with patience
periya – having infinite glories
paranjOdhi – in paramapadham which is known by the term “param jyOthi”
pukka – to enter (after eliminating the burden of earth)
ari – krishNa who is like a great lion
ERRarum – having nature/qualities which are inconceivable even by the mind and speech of great yOgis
vaigundhaththai – SrIvaikuNtam
namakku – for us
aruLum – will bestow (by his grace)

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

Being a very infant child, krishNa entered the cowherd clan and became one with them; he was engaged in very amazing acts such as killing puthanA, Sakata, yamaLArjuna et al and killed kamsa who was having the nature of death which separates body and soul; he destroyed cruel dhuryOdhana’s army for the sake of pANdavas; with great patience, having infinite glories, he set out to enter into paramapadham which is known by the term “param jyOthi”; such krishNa who is like a great lion, will bestow SrIvaikuNtam which is having nature/qualities which are inconceivable even by the mind and speech of great yOgis, for us. emperumAn who is the eliminator of all hurdles as said in “sarvapApEbhyO mOkshayishyAmi“, will also bestow the result to us to eliminate our suffering as said in “mA Sucha:“.

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

  • ERRarum vaigundhaththai aruLum – He himself will bestow SrIvaikuNtam which is unattainable by one’s own effort, to us [who will get it from him only].

When asked “though you know his nature fully and remain confident that he will bestow it to us, will he not look at the nature of us who are to be the recipients”? AzhwAr responds,

  • Ayar kulaththu IRRiLam piLLai – He is a toddles who cannot see our nature [i.e. faults]. It is said in sthOthra rathnam 63mugdha sAyujyadhO’bhU:” (Oh krishNa who doesn’t know [care for] any defects! You bestowed SiSupAla with liberation). Here, the words can be split in a couple of ways; a) having IRu at the end, as in “IRAna iLam piLLai” – meaning infant. Alternatively, as in “InRiLam piLLai” – which is “kaRRiLam piLLai“. In both usage, the meaning remains “infant” only.
  • onRAyp pukku –  kamsa, krishNa’s maternal uncle invited him mischievously for “vil vizhavu” (archery festival), and krishNa too mischievously considering himself to be the main participant, went in. Alternatively – krishNa entered mathurA having the archery festival as a reason to go in there.
  • mAyangaLE iyaRRi – Performing amazing acts such as entering the weapon storage area and breaking the weapons, killing the washerman and wearing the clothes he had, breaking the tusk of kuvalayApIdam, the elephant, killing the wrestlers etc. As kamsa heard krishNa’s actions, he rose angrily like the deity of death.
  • kURRu iyal kanjanaik konRu – krishNa dragged kamsa who was seated on the throne to have his face hit the ground and killed him. ammAL explained the meaning of SrIvishNu purANam 5.20.84 “vigaLath krIdamavanIthalE pAthayAmAsa” (krishNa, pushed kamsa to ground to have him lose his crown) as, “as when one kills traitors (coming in the dynasty), one will withdraw their royal symbols and then kill them; here krishNa killed kamsa after taking his crown away”. As kamsa was allowed to be king by emperumAn only, he first withdrew the royal symbols, to let others have faith in the royal system. Hence, in the early life, emperumAn escaped from those who were sent by kamsa and kamsa himself. Once he became old enough and realised himself, he helped pANdavas.
  • aivarkkAyk kodum sEnai thadindhu – As those who were angry at pANdavas were screaming “sArathi” repeatedly and were running towards him, he rode over them with his chariot and killed them.
  • ARRal mikkAn – Even after uprooting the enemies, crowning dharma puthra (yudhishtra) and having draupadhi tie her hair, he mercifully returned to paramapadham saying “nAthisvasthamanA:” (I am not having a satisfied mind). ARRal indicates poRai (patience). Alternatively, it means vali (strength). Implies, he has the strength to destroy everything.
  • periya paranjOdhi pukka ariyE – Even after reaching paramapadham where kamsa, dhuryOdhana et al are not present, instead of thinking “we are amidst the nithyasUris”, he remained with the same anger of dealing with kamsa, dhuryOdhana, karNa et al and holding the weapon.

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

periya thiruvandhAdhi

Published by:

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

e-book – https://1drv.ms/b/s!AoGdjdhgJ8HehSey51036woa2fEg

This prabandham (collection of hymns) is the third among the four prabandhams composed by SrI nammAzhwAr, who is the leader among the AzhwArs who have been granted unblemished knowledge and devotion by emperumAn, and who is the leader among those who have surrendered to emperumAn. thiruviruththam, thiruvAsiriyam, periya thiruvandhAdhi and thiruvAimozhi are the four divine compositions of nammAzhwAr. These four prabandhams are the essence of the four vEdhas. This prabandham is the essence of atharvaNa vEdham and is the 7th prabandham in the third thousand, called as iyaRpA, among the four thousand hymns composed by all the AzhwArs.

periya thiruvandhAdhi means thiruvandhAdhi which is considered great. andhAdhi is a classification of poems in which the last word or line or syllable of one hymn forms the first word or line or syllable of the next hymn. When the last word of the last hymn becomes the first word of the first hymn, it is called as maNdaliththal. andhAdhi forms one of 96 types of prabandhams. There are internal classifications among andhAdhis such as padhiRRandhAdhi (andhAdhi with ten pAsurams), nURRandhAdhi (andhAdhi with hundred pAsurams). This prabandham (periya thiruvandhAdhi) is composed of 87 pAsurams, less than 100. While the andhAdhis compiled by the first three AzhwArs had 100 pAsurams each, this andhAdhi (compiled by nammAzhwAr), which is less in terms of number, is termed as periya thiruvandhAdhi. The reason for this is that the term periya (or peridhu) would refer to greatness in form [big or huge] as well as to greatness in terms of qualities. Thus if someone is referred to as periya manidhar (great person) it would be because of the greatness of his qualities only and not to hugeness in form.

Since this prabandham, while being smaller than the other thiruvandhAdhi prabandhams in terms of number of pAsurams, has sweetness of words and sweetness of meanings, our pUrvAchAryas (preceptors) gave it the title of periya thiruvandhAdhi. One need not ask whether the other thiruvandhAdhis composed by the first three AzhwArs are siRiya thiruvandhAdhi (small thiruvandhAdhi). What is to be kept in mind at this juncture is that this prabandham has a greatness and not about any comparison with other thiruvandhAdhis.

Another reason can also be attributed for naming this prabandham as periya thiruvandhAdhi. There is a pAsuram in this prabandham (pAsuram 75) in which AzhwAr tells emperumAnpuviyum iruvisumbum ninnagaththa nI en seviyin vazhi pugundhu ennuLLAy avivinRi yAn periyan nI periyai enbadhanai yAr aRivAr Un parugu nEmiyAy uLLu” (Oh emperumAn! Both materialistic and spiritualistic realms are under your control. Are you, the one who is controlling these two realms, the bigger entity or am I, holding you inside me, after receiving you through my ears, the bigger entity? You please analyse). vEdhas state that you [emperumAn] are mahathO mahIyAn (larger than the largest entities). Is this appropriate? I am bearing you inside a corner of my form. Am I not then the bigger entity, between the two of us? AzhwAr mercifully states that this has to be analysed. Thus, since AzhwAr spoke about his greatness in this prabandham, this came to be called as periya thiruvandhAdhi!

The vyAkyAnam (commentary) for this prabandham has been written by periyavAchchAn piLLai. We have taken liberal assistance from puththUr swAmy’s explanatory notes on periyavAchchAn piLLai’s vyAkyAnam.

Note – this section is written in English based on kAnchIpuram P B aNNangarAchAryar swamy’s dhivyArtha dhIpikai vyAkyAnam for periya thiruvandhAdhi.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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