Daily Archives: October 23, 2018

thiruvAimozhi – 7.8.5 – pAsangaL nIkki

Published by:

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 fifth pAsuram, AzhwAr merciful explains the main principle of this decad saying “You have eliminated my attachment towards material aspects and fully sustain on you, yet it is amazing that you are leaving me in this material world”.

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

pAsangaL nIkki ennai unakkE aRak koNdittu nI
vAsa malarth thaNdhuzhAy mudi mAyavanE! aruLAy
kAyamum sIvanumAyk kazhivAyp piRappAyp pinnum nI
mAyangaL seydhu vaiththi ivai enna mayakkukkaLE

Listen

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

ennai – me (who is totally subservient to you, who is fully protected by you)
pAsangaL – inapt aspects
nIkki – eliminating

(as said in thiruvAimozhi 2.9.4thanakkEyAga enaikkoLLum IdhE“)
unakkE aRa – to exist exclusively for your sake
koNdittu – accepting
vAsam – having great fragrance manifesting total subservience
malar – having flower
thaN thuzhAy – decorated with fresh thiruththuzhAy (thuLasi)
mudi – having hair
mAyavanE – Oh amazingly enjoyable one!
nI – you (who are protector and the enjoyable one)
kAyamum – the body which binds
sIvanum – bound soul
kazhivu piRappu – the death and birth (which occur to these)
Ay – while at your disposal
pinnum – further

(nI – you)
(to become attached to body etc)
mAyangaL – deceptions such as avidhyA (ignorance), karma (puNya/pApa), vAsanA (impressions), ruchi (taste)
seydhu – created
vaiththi – and placed;
ivai – these
enna mayakkukkaL – what kind of bewildering acts!
aruLAy – mercifully explain

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

Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! While the body [matter] which binds and the souls which are bound, and their death and birth, at your disposal, you further created deceptions such as avidhyA, karma, vAsanA, ruchi and placed them. What kind of bewildering acts are these! Mercifully explain.

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

  • pAsangaL nIkki – Eliminating ignorance. Eliminating avidhyA etc and the bondage of tight ropes which are in the form of karma.
  • ennai – me who is engaged in worldly pleasures.
  • unakkE aRak koNdittu – Made me to be as said in thiruvAimozhi 1.1.1 “thuyar ARu sudaradi thozhudhezhu” (to rise after worshipping the divine feet which eliminate sorrows).

What did emperumAn manifest to eliminate the bondage and to make AzhwAr exist fully for him?

  • vAsa malar … – He manifested the thuLasi garland on his hair and eliminated AzhwAr’s attachment to worldly pleasures and made AzhwAr exist fully for him.
  • aruLAy – Did you develop me into such [advanced] state to torment me by keeping me here?
  • kAyam … – Body and soul, and birth and death.
  • pinnum … – After granting knowledge about you, you are still placing me in this samsAram where I don’t fit anymore.
  • ivai enna mayakkukkaLE – What kind of inconceivable acts are these! I thought that you accepted me since you eliminated my attachment towards worldly pleasures and developed my attachment towards you; but I am thinking that you are planning to abandon me since you have still kept me in this samsAram; what kind of bewilderment is this!

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 – 17 – sUzhndhadiyAr

Published by:

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

Full Series

<< Previous

There are two avathArikais and two vyAkyAnams for this pAsuram, depending on whether one reads the pAsuram from the point of view of emperumAn or of his followers. First, let us consider the case where the pAsuram is read from the point of view of emperumAn.

avathArikai  – 1

AzhwAr says that in order to cherish his followers, when emperumAn gets close to them and even if they do not welcome him, he does  not take it hard on himself.

Let us go through the pAsuram and its meanings:

sUzhndhadiyAr vENdinakkAl thOnRAdhu vittAlum
vAzhndhiduvar pinnum tham vAy thiRavAr sUzhndhengum
vALvaraigaL pOlarakkan vanthalaigaL thAm idiyath
thALvarai villEndhinAr thAm

Word by Word Meanings

engum sUzhndhu – surrounding on all sides
vAL varaigaL pOl – similar to shiny mountains
arakkan van thalaigaL thAm idiya – such that the strong heads of demon rAvaNa are rent asunder
thAL varai vil – bow, like a mountain, reaching to his foot
EndhinAr thAm – emperumAn who bore (the bow)
sUzhndhu – taking many incarnations
adiyAr vENdinakkAl – when searching for those who are willing to be his servitors
thOnRAdhu vittAlum – even if he does  not get any follower
vAzhndhiduvar – he will remain joyous
pinnum – even after (reaching paramapadham)
tham vAy thiRavAr – he will not discuss this (with pirAtti)

vyAkyAnam – 1

sUzhndhadiyAr vENdinakkAl thOnRAdhu vittAlum vAzhndhiduvar – Just as it is mentioned in thiruvAimozhi 2-7-6edhir sUzhal pukku”, emperumAn will remain joyous even if he does not get desired welcome from samsAris (dwellers of materialistic realm) when he takes incarnations repeatedly, expecting to get followers who will welcome him, thinking “We have taken all efforts for their sake”.

pinnum tham vAy thiRavAr – when he is together with pirAtti (SrI mahAlakshmi), he will not tell even her that these people did not welcome him. When children commit mistakes, it is normal for the father to discuss these with the mother and get comforted. AzhwAr says that emperumAn [the father] will not tell even her [the mother]. The 364th sUthram (aphorism) in SrIvachana bhUshaNam chapter 3 “aRivikka uriyavan agappada vAy thiRavAdhE sarvagya vishayangaLukkum mAraikkum ennA ninRadhirE” (when the apt person is available, not talking to him about this and hiding everything from him are considered as normal) and the explanation given by SrI maNavALa mAmunigaL for that sUthram are an explanation for this pAsuram.

sUzhndhengum vALvaraigaL pOlarakkan van thalaigaL thAm idiyath thAL varai villEndhinAr thAmemperumAn held his bow (in his incarnation as SrI rAma) which was like a mountain reaching down to his foot and surrounded the demon rAvaNa with his arrows which made people think that it was only SrI rAma’s arrows wherever they saw, and severed the heads of rAvaNa which were like shiny mountains. Even though emperumAn has such power (with his omnipotence), he appeared powerless when his followers are indifferent to him. He will not tell even pirAtti that they are indifferent to him.

Let us now consider the pAsuram from the point of view of the followers of emperumAn and go through the 2nd avathArikai and vyAkyAnam.

avathArikai  – 2

AzhwAr says that when emperumAn’s followers are worshipping him, and even if he does not manifest himself to them, they will not despise him. They will remain quiet, thinking “Let him do what his divine mind decides”

vyAkyAnam – 2

adiyAr sUzhndhu vENdinakkAl thOnRAdhu vittAlum vAzhndhiduvar – When emperumAn’s followers pray to emperumAn, with lot of sorrow, to manifest himself to them, and even if emperumAn does not show himself before them, they will remain quiet, saying “Shouldn’t we, his servitors, be patient with him, the Lord, and look at whatever he does?”

pinnum tham vAy thiRavAr – they will not discuss this with those who keep talking about the shortcomings in emperumAn’s auspicious qualities.

sUzhndhengum vALvaraigaL . . . . thAL varai villEndhinAr thAm – they will not detest if SrI rAma, who armed himself with a bow to protect good people, did not manifest himself to them.

We will move on to the 18th 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