Daily Archives: October 18, 2018

thiruvAimozhi – 7.8 – mAyA! vAmananE!

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

Full series >> Seventh Centum

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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 eighth decad – AzhwAr observed emperumAn‘s vaichithriyam (diversity) of stopping the physical experience while he was having uruveLippAdu (visualisation) and causing him great anguish, AzhwAr thinks about emperumAn having such diversified ability, highlights the following aspects of emperumAn:

  1. his amazing form of being a mendicant/seeker
  2. his supremacy which was acquired due to attaining the desired aspect
  3. his obedience towards his devotees, while having such supremacy
  4. his puNdarIkAkshathvam (being lotus-eyed) which reveals his supremacy and simplicity
  5. his being infinitely enjoyable for ananyaprayOjanars (those who are exclusively devoted to him)
  6. his activities which cause bewilderment
  7. his causing sorrow etc based on one’s karma
  8. his being unintelligible even for greatly knowledgeable persons
  9. his ultimate subtleness which is the cause for not being able to understand him
  10. his having chith and achith as prakAram (form) as highlighted by well established scriptures

AzhwAr meditated upon these aspects and questioned emperumAn who is seen by his intelligence “How are you, with such aspects, having amazing ability to have the universe which is having such contradictory aspects, as your wealth?” and becomes satisfied thinking that he has nothing to do in eliminating his own hurdles.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad – AzhwAr experienced uruvuveLippAdu (visualisation) in previous decad; as he could not reach out to emperumAn, he understood it to be mere visualisation. Now, he also understands that sarvESvaran will keep him in this material realm until emperumAn accomplishes the desire task; yet, as he cannot sustain himself without emperumAn, he will not remain patient thinking about this aspect. Even if AzhwAr prays to emperumAn saying “please eliminate my hurdles”, he will not fulfil that until AzhwAr completes his prabandham. Though he does not fulfil AzhwAr’s desire, emperumAn knows how to sustain him in this material realm. Hence, as some entities [fish etc] are sustained by keeping them together with water, AzhwAr too is sustained so that he never perishes nor lives happily and is tormented; meditating upon this, he says to emperumAn “though I don’t fit in this material realm, you are keeping me here and making me live; kindly explain to me this amazing act of yours”; as those who would divert others when a particular question is asked by answering in an unrelated manner, emperumAn said “Are you amazed by this one aspect? You now behold my variegated universal form!” and manifested his amazing universal form – though AzhwAr did not expect to see that, since it was shown by emperumAn himself, it will be pleasing for AzhwAr. Hence, as AzhwAr asked one question, emperumAn manifested many amazing aspects and satisfied him. akrUra, on the banks of yamunA, stepped in to the river and saw the children (krishNa and balarAma) inside the river as well and being fearful looked out; he saw them there as well; seeing them there, he said as in SrIvishNu purANam 5.19.7 “jagath Ethath mahAScharyam  rUpam yasya mahAthmana: | thEnAScharya varENAham bhavathA krishNa sangatha: ||” (Oh krishNa! I united with you who are having amazing activities and with you, the mahAthmA (great soul) who are having this amazing universe as your form) and became amazed; AzhwAr too becomes amazed seeing his variegated universal form.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 12 – nIyanRE Azhthuyaril

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

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avathArikai

After approaching emperumAn, AzhwAr grieves for the time that he had lost [in not being with emperumAn earlier] and loathes his heart which did not stop him [when he moved away from emperumAn].

Let us go through the pAsuram and its meanings:

nIyanRE Azhthuyaril vIzhvippAn ninRuzhanRAy
pOyonRu solliyen pO nenjE nIyenRum
kAzhththubadhEsam tharinum kaikkoLLAy kaNNan thAL
vAzhththuvadhE kaNdAy vazhakku

Word by Word Meanings

nenjE – Oh [my] mind!
Azh thuyaril – in deep sorrow
vIzhvippAn – to push (me)
ninRu uzhanRAy – one who made perennial efforts
nI anRE – was it not you?
pOy – repeatedly
onRu solli – by saying one word
en – what is the purpose?
pO – leave this
upadhEsam tharinum – even if I instruct you (about emperumAn’s simplicity)
nI – you
kAzhththu – getting angry (with me)
enRum kaikkoLLAy – you do not recognise (that instruction)
kaNNan thAL – the divine feet of krishNa
vAzhththuvadhE – to keep praising
vazhakku kaNdAy – is appropriate for us, please see

vyAkyAnam

nIyanRE Azh thuyaril vIzhvippAn ninRu uzhanRAy – the interpretation for Azh thuyar (deep sorrow) could be taken as either [AzhwAr] leaving the presence of emperumAn considering himself as being “unsuitable” or losing out on emperumAn on account of engaging with worldly matters for a very long time. AzhwAr is making his heart as the reason for not stopping him when he was engaging with worldly matters or when he was leaving emperumAn.

His heart, finding that all along AzhwAr was praising it with words such as mundhuRRa nenjE (as in the 1st pAsuram), yAmE sEyOm en nenjinAr sArndhozhindhAr (pAsuram 7) and nal nenjE (pAsuram 10), asks him as to why he was finding fault with it now for his wrong-doing. AzhwAr says . . .

pOy onRu solli en pO nenjE – I am telling you about your not stopping me when I was deep in sorrow. AzhwAr tells his heart “What is the purpose in our blaming each other? Let us leave this argument at this”. The word pO gives the meaning of “Leave it aside”.

AzhwAr tells his heart further that not listening to his instruction for a long time is also a reason for his present predicament.

upadhEsam tharinum nI enRum kAzhththuk kaikkoLLAyAzhwAr says “Did you not remain aloof and become angry with me when I instructed you, for a long time, not to think that sarvESvaran (supreme entity) has only greatness and that he has the quality of simplicity too? ”

His heart tells him “Now tell me as to what is to be done”. AzhwAr says . . .

kaNNan thAL vAzhththuvadhE vazhakku kaNdAy – We should not stand aloof when emperumAn is ready to accept us. It is appropriate for you to keep praising the divine feet of kaNNan (krishNa) who has qualities such as simplicity, affability etc.

We will go on to the 13th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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