Daily Archives: October 11, 2018

thiruvAimozhi – 7.7.5 – enRu ninRE

Published by:

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

Full series >> Seventh Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, parAnguSa nAyaki says “krishNa’s smile is greatly tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The gentle smile of krishNa who effortlessly lifted gOvardhana, is tormenting me; I am not seeing any place where I can escape and save myself”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. AzhwAr is mercifully explaining how his divine smile torments him saying “While I am present at the entrance of the face, how can these go first?”

pAsuram

enRu ninRE thigazhum seyyavIn sudar veN minnukkol?
anRi en Avi adum aNi muththangolO? aRiyEn
kunRam eduththa pirAn muRuval enadhAvi adum
onRum aRiginRilEn annaimIr! enakkuyvidamE

Listen

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

enRum – always
ninRE – remaining fixed
thigazhum – shining
seyya – reddish
In – gave birth
sudar – having radiance
veN – white
minnukkol – is it a lightning?
anRi – otherwise
en – my
Avi – life
adum – tormenting
aNi – set in a row
muththam kolO – are they like pearls?
aRiyEn – I am unable to determine;
kunRam – gOvardhana
eduththa – lifted and protected
pirAn – great benefactor’s
muRuval – smile (which occurred due to the joy of protecting)
enadhu – my
Avi – soul
adum – burning;
annaimIr – Oh mothers (who are advising even at this stage)!
enakku – for me
uyvidam – a place to escape
onRum – any
aRiginRilEn – I don’t know.

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

Is it a white lightning with radiance which gives birth to reddish shine which always remains fixed? Otherwise, are they like pearls set in a row, which are tormenting my life? I am unable to determine; the smile of the great benefactor who lifted gOvardhana and protected, is burning my soul; oh mothers! I don’t know any place for me to escape.

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

  • enRum … – Always shining, is this a white lightning which gives birth to reddish radiance? While the redness in the divine lips appear together with the whiteness in the row of his divine teeth, it appears that the redness in the divine lips was given birth by the white teeth. This is said as “achirAmSu:” (lightning – which appears and disappears). When said to harm others, the teeth are tightening up and coming at us.
  • anRi – Otherwise, is this the row of his pearl like divine teeth, which are aimed at finishing me?
  • aNi muththam kolO – It appears like an elephant which is decorated and has appeared.
  • aNi muththam – Beautiful teeth. Previously, it was explained in “veN minnukkol“, how the teeth tormented due to being together with the divine lips; here, its independent torment is highlighted.
  • kunRam eduththa … – The smile of emperumAn who lifted the mountain and protected the cowherd girls from the rain, has become harmful only to me. Did he not protect the cows? It is said in SrIvishNu purANam 5.11.13 “gOgOpijana sankulam | athIvArtham” (cows, cowherd boys and girls are all suffering, he started thinking immediately [for their protection]). He removed the sorrow caused by the rain, by lifting the mountain, and stood smiling to remove their anguish.

When asked “But, can you not find a place where it (smile) is not present?”, she responds,

  • onRum … – She is saying “I started searching ‘if there is any place where I can escape and be saved’; but I am not seeing any such place”; alternatively, she is saying “I can only see the previously explained beauty causing harm, but not finding any place to escape”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 5 – peRRa thAy

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

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avathArikai

AzhwAr tried to move away from emperumAn after thinking that he does not have the qualification to approach him. Just as it is mentioned in thaiththirIya upanishath Anandhavalli 6 “asannEva bhavathi I asath brahmEthi vEdehachEth I asthi brahmEthi chEdh vEdha I santhamEnam thathO vidhu: II” (when he (a sentient being) realises that brahmam (emperumAn) does not exist, he (the sentient entity) does not exist; when he realises that brahmam exists, for that reason alone, (good people) know that he (sentient entity) exists), AzhwAr was about to lose his svarUpam (basic nature) when he tried to move away from emperumAn. However, emperumAn showers his mercy on AzhwAr and gives him his svarUpam. In this pAsuram, AzhwAr expresses his gratitude to emperumAn.

Let us go through the pAsuram and its meanings:

peRRa thAy nIyE piRappiththa thandhai nI
maRRaiyAr AvArum nI pEsil eRREyO
mAya mA mAyavaLai mAya mulai vAy vaiththa
nIyammA kAttum neRi

 Word by Word Meanings

mAya – Oh one who has amazing activities!
ammA – Oh my Lord!
pEsil – if we have to speak (about the beneficial activities that you carry out)
peRRa thAy nIyE – you are the only one who carries out sweet activities for me, like a mother
piRappiththa thandhai nI – you are the only one who carries out beneficial activities like the father who created
maRRaiyAr AvArum nI – you are the other AchAryas (teachers) who do good by the AthmA (soul)
mA mAyavaLai mAya – ensuring that the huge demon pUthanA perishes
mulai vAy vaiththa – taking (her) bosom in your mouth
nI – you, the lord of all
kAttum neRi – the path that you showed (to remove my enemy)
eRREyO – how wonderful it is!

vyAkyAnam

peRRa thAy nIyE – only you are the mother who, even before the child is conceived, observes fast, [and as the child grows inside the womb] adjusts her intake of food and sleeping hours according to the needs of the foetus when carrying it for ten months in her womb, takes care of cleaning the child, after it is born and discharges waste fluids, and keeps doing only sweet things for the child always.

piRappiththa thandhai nI – you are the father who, just as it is mentioned in SAsthras (religious treatises) “mAthA bhasthrA pithu: puthra:” (mother is like a vessel holding the child for ten months, the son belongs to the father), has rights over the child in many ways, one who creates the child, doing what is beneficial for the child unlike the mother who does only sweet things for the child.

maRRaiyAvArum nI – just as it is mentioned in Apasthamba sUthra 1-1-6 “SarIramEva mAtha pithA janathaya: I sa hi vidhyAthas tham janayathi thach chrEshtam janma  II” (mother and father create only the physical form for the child; it is AchAryan alone who creates AthmA through knowledge; it is this AthmA which is the superior birth), the parents create only the physical body for the child. They do not carry out any beneficial activity for the AthmA. AzhwAr tells emperumAn that it is emperumAn who is his AchAryan, always thinking of doing beneficial acts for the AthmA. The term marraiyAr refers to great AchAryars (teachers) who are different from mother and father.

pEsil – is it not impossible to speak about the benefits that you carry out? If one attempts to speak about these to an extent . . .

eRReyO – All that one can say is “How amazing!”

mAya – Oh one who has amazing power! The opinion is that emperumAn can carry out what others cannot. AzhwAr is speaking about how emperumAn accepted him after he decided to leave emperumAn.

mAyavaLai mAya mulai vAy vaiththa – keeping his (emperumAn’s) mouth on the poisoned bosom of the huge demon pUthana to kill her when she came deceptively in order to kill him [during his incarnation as krishNa]. By the term mAyavaL AzhwAr shows how the demon pUthanA came deceptively, in the guise of krishNa’s mother, in an amazing way. The word mAya refers to her perishing in the process.

nIyammA kAttum neRi eRREyO – When one looks at the way you removed my hurdle when I decided to move away from you feeling unqualified to be with you, does it not look similar to the way you removed pUthanA! The usage of the word ammA emphasises that you [emperumAn] did this since you possess me.

We will move on to the 6th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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