Daily Archives: October 19, 2018

thiruvAimozhi – 7.8.1 – mAyA! vAmananE!

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

Full series >> Seventh Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mediates upon emperumAn having variegated causes and effects as his wealth, and asks emperumAn “how is this!” in amazement.

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

mAyA! vAmananE! madhusUdhA! nI aruLAy
thIyAy nIrAy nilanAy visumbAyk kAlAy
thAyAyth thandhaiyAy makkaLAy maRRumAy muRRumAy
nIyA nI ninRavARu ivai enna niyAyangaLE!

Listen

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

mAyA – Oh one who has naturally amazing abilities
vAmananE – (matching such ability, one who requested for alms in a tiny form as the huge mEru mountain was shrunk into a small stone) being vAmana
madhusUdhA – Oh one who destroys (like you destroyed madhu to eliminate the doubts of those who doubted your variegated abilities)!
nI – yourself
aruLAy – should kindly explain the way you have your variegated wealth;
thI nIr nilan visumbu kAl – five great elements which are the cause for the spherical universe
thAy thandhai makkaL maRRum – mother, father, children et al (who are all residents in the universe and are unique in their own ways)
muRRum – all entities which are connected to mother, father, children et al
Ay – having them as prakAram (form) to have them at your full disposal

(not limited to that)
nIyAy – being the one with distinguished form
nI – you
ninRa – remaining
ivai ARu – this manner
enna – what
niyAyangaL – are under [what] principles?

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

Oh one who has naturally amazing abilities! Oh vAmana! Oh destroyer of madhu! You should kindly explain the way you have your variegated wealth; under what principles, are you remaining in this manner with the five great elements which are the cause for the spherical universe, mother, Father, children et al and all entities which are connected to them, as your form and being the one with a distinguished form as well? AzhwAr is mercifully saying “since the causal entities are themselves present as effectual entities, bhagavAn who is the antharyAmi of everyone/everything, without being contaminated with the faults of those entities, should himself mercifully explain these confidential principles of vEdhAntham”.

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

  • mAyA – This one word is the essence of this decad.
  • vAmananE – The meaning of the word mAyA is well manifested here. AzhwAr is saying “born on one day, grew up on the same day, went to mahAbali and stood in front of him, mercifully spoke so convincingly that he will follow every word of it, showed small feet and measured the world with huge feet, and oh vAmana who thought about all of these ahead!”
  • madhusUdhA – Just as vAmanAvathAram is for amazing acts, madhusUdhanAvathAram is for eliminating hurdles.
  • madhusUdhA nI aruLAy – Just as you killed madhu, you should mercifully eliminate my doubts as well.
  • thIyAy … – The variegatedness which is seen in the effect, will be seen in cause as well. That is, each one is distinct in nature. In this manner, emperumAn is the controller of the five great elements.
  • thAyAy … – Even the effectual entities, what is done by mother is not done by father; the help done by father is not done by the sons; the help done by the sons is not done by the relatives; in this manner, being all types of relatives.
  • muRRumAy – Oh controller of all those related entities in the form of chEthanas (sentient beings) and achEthanas (insentient objects) who are not mentioned here!
  • nIyAy – His distinguished form is unlike [much more glorious than] the universal form. AzhwAr acquired great knowledge that emperumAn‘s presence in paramapadham being enjoyed by the nithyasUris and his having universal form, are equally enjoyable.
  • nI ninRavARu – The manner in which you remained with these variegated forms.
  • ivai enna niyAyangaLE – How amazing these forms are! Though in the beginning itself AzhwAr has enjoyed emperumAn‘s wealth, he is enjoying emperumAn’s wealth as if he has never experienced them, just as while experiencing emperumAn’s qualities is ever fresh as mentioned in thiruvAimozhi 2.5.4appozhudhaikku appozhudhu en ArAvamudhamE” (every moment, emperumAn is like infinitely relishable nectar).
  • ivai enna niyAyangaLE nI aruLAy – You should kindly explain this. Just as you cleared the doubt of arjuna as said in SrI bhagavath gIthA 6.39thvadhanya: samSayasyAsya chEththA na hyupapadhyathE” (none other than you are qualified to clear this doubt), you should clear my doubt as well.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 13 – vazhakkodu mAru

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

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avathArikai

In the 11th pAsuram, AzhwAr spoke about how emperumAn allowed him to unite with himself when AzhwAr left him thinking that he is unsuitable for emperumAn. In this pAsuram he requests emperumAn “If you do not wish to allow me to leave, you must allow me to get near you, see you with my eyes and experience you”.

Let us go through the pAsuram and its meanings:

vazhakkodu mARukolanRu adiyAr vENda
izhakkavum kANdum iRaiva izhappuNdE
emmAtkoNdAgilum yAn vENda en kaNgaL
thammARkAttu un mEnichchAy

Word by Word Meanings

iRaiva – Oh the supreme being!
odu – clinging (to samsAris)
vazhakku anRu – is not appropriate (for you)
mARu koL vazhakku anRu – expecting something in return (from them) is also not appropriate
adiyAr vENda – when followers beseeched
izhakkavum kANdum – we have seen (masters) losing (themselves and their possessions) while carrying out tasks (for their followers)
izhappu uNdE – could your followers lose?
Agilum – even if you have to obtain something from us
yAn vENda – as I pray
em AL koNdu – making me as a servitor
en kaNgaL thammAl – for these biological eyes of mine
un mEni chAy – the beauty of your divine form
kAttu – please manifest

vyAkyAnam

vazhakkodu mARukoLanRu – this should be split as odu vazhakkanRu and mARukoL vazhakkanRu to get the correct meanings. odu refers to connection with samsAris (dwellers of materialistic realm). odu vazhakkanRu – AzhwAr tells emperumAn that it is not appropriate for emperumAn to approach a samsAri and stand in front of him. mARukoL vazhakkanRu – unlike people (samsAris) who expect a return of compliment when one helps another, it is not appropriate for emperumAn to expect any return of favour when he gives a benefit to a samsAri. mARu – return of help (as an exchange).

emperumAn asks AzhwAr to explain what he intends saying . . . .

adiyAr vENda izhakkavum kANdum – in the world we see a leader with noble qualities losing himself and his possessions in order to fulfil the wishes of his followers when they approach him.

emperumAn counters saying that he will have such a compulsion only if AzhwAr is his (emperumAn’s) follower.

iRaiva – it does not matter whether I am a follower or not. The fact that you are the lord cannot be obliterated. When you are the lord, will it not follow as a natural corollary that I am the follower?

izhappuNdE – While it may happen in the world that followers (of others) may not have their wishes fulfilled, is there any such loss for your followers?

emperumAn asks AzhwAr “If you have to obtain whatever you desire without any loss, should you not have some connection with servitorship?” AzhwAr responds  . . .

emmAtkoNdAgilum yAn vEnda – this could be rearranged to get Agilum yAm vENda em AtkoNdu – If I say “I too want such and such” you should consider my request [my prayer to you] itself as a kainkaryam (service) and fulfil my desire.

emperumAn further asks AzhwAr “What is the desire that you wish to have fulfilled ”, AzhwAr says …

en kaNgaL thammAr kAttu un mEnichchAy – you must manifest the beauty of your divine form such that I could see that with these eyes of mine. It is not enough if you say “I will show you in paramapadham”. What is the purpose in showing it in some other place with some other form of mine when I want to see you here, with these eyes? Will a person’s hunger be sated if another person eats food? Did not sIthAppirAtti too desire to attain emperumAn with the same physical form and in the same place, as mentioned in SrI rAmAyaNam sundhara kANdam 40-3 “yathA tham purushavyAgram gAthrai: SOkAbhikarSithai: I samspruSEyamsakAmAham thathA kuru dhayAm mayi II ” (you should shower your mercy on me such that I, having lot of affection, would be able to touch the greatest man [SrI rAma] with these limbs which have become wizened due to grief)? Just as ANdAL had desired to carry out service in this birth itself, as mentioned in nAchchiyAr thirumozhi 13-9 “gOvindhaRkOr kuRREval immaippiRavi seyyAdhE inippOychcheyyum thavandhAnen?AzhwAr too desires to see emperumAn with these eyes.

We will take up the 14th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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