Daily Archives: October 21, 2018

thiruvAimozhi – 7.8.3 – chiththirath thEr

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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 third pAsuram, AzhwAr says “emperumAn is the one who is having the many yugas starting with kruth yuga, and all the dhEvas (celestial beings), manushyas (human beings) et al who exist in those times, as his wealth”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Being great and yet being subservient towards your followers, and while remaining as all entities starting with time, you should mercifully explain your uniqueness of being unconnected with them”.

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

chiththirath thEr valavA! thiruchchakkaraththAy aruLAy
eththanai Or ugamum avaiyAy avaRRuL iyalum
oththa oN pal poruLgaL ulappillanavAy viyavAy
viththagaththAy niRRi nI ivai enna vidamangaLE!

Listen

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

(as per the situation)
chiththiram – in many ways
thEr – chariot
valavA – one who can conduct
thiruchchakkaraththAy – similarly, oh one who is having the weapon, divine chakra, which can transform day into night!
aruLAy – you should mercifully explain;
eththanai – having variations [in yugas] such as krutha, thrEthA, dhvApara and kali
Or – distinguished to be incomparable with one another
ugamum – being the controller of yugas
avaiyAy – being the time
avaRRuL – in it
iyalum – occurring
oththa – being the same in being the embodiment of knowledge
oN – having distinguished aspects such as being self-illuminating, being knowledgeable etc
pal – having distinguished natures as said in “EkO bahUnAm
ulappillana – innumerable
poruLgaL – chith (sentient) and achith (insentient) entities
Ay – having them as your form
viyavu – for the differences (in them such as dhEva, manushya forms which conceal the equality of the souls)
Ay – being the controller

(while being like this)
viththagaththAl – being amazing due to being unaffected by their defects as said in “namaksnigdhAni bhUthAni
nI niRRi – you remain;
ivai enna vidamangaL – what kind of uniqueness is this?

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

Oh one who can conduct your chariot in many ways and who is having the weapon, divine chakra, which can transform day into night! You should mercifully explain; your are being the controller of yugas which are having variations such as krutha, thrEthA, dhvApara and kali, and are distinguished to be incomparable with one another; you are being the time and having as your form, the innumerable chith (sentient) and achith (insentient) objects which are existing within the scope of such time, being the same in being the embodiment of knowledge, having distinguished aspects such as being self-illuminating, being knowledgeable etc and having distinguished natures as said in “EkO bahUnAm“; you are being the controller for their differences; yet, you remain amazing due to being unaffected by their defects as said in “namaksnigdhAni bhUthAni“; what kind of uniqueness is this?

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

  • chiththirath thEr valavA – Oh one who can conduct the chariot in amazing ways! His amazing acts include – when dhrONa arranged the armies and waited at the entrance, emperumAn went around him and placed the chariot beyond his reach, stopping him from being able to fight; bhIshma can aim for distant target, and arjuna’s arrow will fall short; hence when bhIshma takes aim, emperumAn will drive the chariot too far away from his sight and when arjuna takes him, he will drive the chariot to be too close to bhIshma; this ability of driving the chariot makes AzhwAr praise emperumAn as “chiththirath thEr valavA“.
  • thiruchchakkaraththAy – Oh one who is having the weapon which can transform day into night [as done while killing jayadhradha]!
  • eththanai Or ugamum avaiyAy – being the controller of yugas such as krutha etc.
  • avaRRuL iyalum – residing within the time frame of the yugas.
  • oththa … – Being equal in one aspect, and at the same time being different in another aspect, having distinguished, many types of objects – having many such objects as your prakAra (form). Being equal by the species such as dhEva, manushya et al, but being different due to being individual entities. While all AthmAs will be equal due to being embodiment of knowledge, due to the individual identity, they will all be separate/different from one another.
  • viththagaththAy niRRi nI – You remain causing amazement for everyone.
  • ivai enna vidamangaLE – What kind of togetherness of unrelated objects is this!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 15 – pArththOr edhiridhA

Published by:

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

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avathArikai

Thinking of the lowliness of his heart, AzhwAr moved away from emperumAn in the previous pAsuram. In this pAsuram, he tells his heart “If we think of your lowly activities, it is proper that we move away from emperumAn. But if we think of emperumAn’s activities, we can approach him”.

Let us go through the pAsuram and its meanings:

pArththOr edhiridhA nenjE padu thuyaram
perththOdhap pIdazhivAm pEchchillai ArththOdham
tham mEni(th)thAL thadavath thAngidandhu thammudaiya
semmEnik kaN vaLarvAr sIr

Word by Word Meanings

nenjE – Oh mind (which is leaving emperumAn due to being unsuitable)
Odham – ocean
Arththu – agitating
tham mEni thAL thadava – rubbing his divine physical form and divine feet
thAm kidandhu – lying down
thammudaiya semmEni kaN vaLarvAr – one who is closing his reddish eyes and carrying out yOganidhdhirai (a meditative posture where the body is relaxed and mind is fully alert)
sIr – his auspicious qualities
padu thuyaram pErththu – not thinking of our suffering
Odha – if we meditate
pIdu azhivAm pEchchillai – that emperumAn’s greatness will be destroyed will not happen
edhiridhA – at the very beginning
pArththu Or – knowing (this), analyse

vyAkyAnam

nenjE edhiridhA pArththu Or – Oh heart! Analyse this at the very beginning, seeing it directly.

But, what is to be analysed?

Arththu Odham tham mEni thAL thadava thAm kidandhu thammudaiya semmEnik kaN vaLarvAr sIr padu thuyaram pErththOdha pIdazhivAm pEchchillai emperumAn is lying in the roaring ocean which is gently rubbing against his divine form and divine feet. He is in yOganidhrA posture (wherein the body if fully relaxed and the mind is fully alert). If we forget our sorrows and think of his auspicious qualities, there is no possibility that such thinking will lead to destruction of his greatness. The word semmEnikkaN would refer to reddish coloured eyes. For the words tham mEnith thAL, periyavAchchAn piLLai, the commentator for this prabandham, considers the meaning as ‘his reddish divine feet’.

We will take up the 16th pAsuram next.

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