Daily Archives: October 24, 2018

thiruvAimozhi – 7.8.6 – mayakkA! vAmananE!

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 sixth pAsuram, AzhwAr becomes astonished enjoying emperumAn having contrasting aspects starting with forgetfulness, as his wealth.

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

mayakkA! vAmananE! madhiyAm vaNNam onRaruLAy
ayarppAyth thERRamumAy azhalAyk kuLirAy viyavAy
viyappAy venRigaLAy vinaiyAyp payanAyp pinnum nI
thuyakkAy nI ninRavARu ivai enna thuyarangaLE

Listen

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

mayakkA – Oh one who mesmerized mahAbali’s heart by your form, walk and speech                    vAmananE – Oh vAmana!
madhiyAm vaNNam – to grant knowledge (after eliminating my confusions)
onRu – one thing
aruLAy – mercifully explain;
ayarppu – forgetfulness
thERRamum – clarity
Ay – having at your disposal
azhal – heat
kuLir – coolness
Ay – having at your disposal
viyavu – amazement
viyappu – objects which cause amazement
Ay – having at your disposal
venRigaL – victorious abilities in this world
Ay – having at your disposal
vinai – deeds in the form of puNya (virtues) and pApa (vices)
payan – their respective results
Ay – having at your disposal
pinnum – further
thuyakku – the bewilderment of chEthanas in these aspects
Ay – having at your disposal
(nI – you)
ninRa – in this manner, being the enjoyer of such aspects
ARu – means

(for the universe)
enna – what
thuyarangaL – kind of sufferings!

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

Oh vAmana who mesmerized mahAbali’s heart by your form, walk and speech! Mercifully explain one thing to me to grant me knowledge. You are having at your disposal, forgetfulness and clarity, heat and coolness, amazement and objects which cause amazement, victorious abilities in this world, deeds in the form of puNya and pApa and their respective results, and the bewilderment of chEthanas in these aspects. What kind of sufferings do your means of being the enjoyer of such aspects, cause to this universe!

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

  • mayakkA – Oh one who mesmerizes anyone who approaches you irrespective of who they are!

When asked “Where did we see that?” AzhwAr explains

  • vAmananE – Oh you who mesmerized mahAbali himself to willingly pour the water and give you the worlds after having his heart melted even though he was torturing the dhEvas (celestial beings) on whose behalf you went to him! As said in periya thirumadal “mannai manam koLLa vanjiththu nenjurukki” (emperumAn deceived mahAbali, the emperor to captivate his heart, by melting it).
  • madhiyAm … – You should bring clarity in me so that I don’t get confused between favourable and unfavourable aspects.
  • ayarppAyth thERRamumAy – He himself said in SrI bhagavath gIthA 15.15maththa: smruthir gyAnam apOhanam cha” (knowledge to identify any entity and forgetfulness originate from me). Being forgetfulness and clarity. Here, AzhwAr is not focussing contrasting aspects of emperumAn‘s wealth but the variegated nature of the same [since contrasting aspects are already explained in thiruvAimozhi 6.3nalguravum selvum“].
  • azhalAyk kuLirAy – coolness and heat.
  • viyavAy viyappAy – amazement and objects which cause amazement.
  • venRigaLAy – victories.
  • vinaiyAyp payanAy – puNya and pApa, and their respective result.
  • pinnum nI thuyakkA – Further, to cause bewilderment even in those who taken refuge in you, you give them anyathA gyAnam (understanding an object to be something else) and viparItha gyAnam (understanding the object’s attributes incorrectly).
  • nI ninRa ARu – The way you remain.
  • iuvai enna thuyarangaLE – You are having these as enjoyable sport; but these are causing us great sorrow.

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 – 18 – thAmbAl AppuNdAlum

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, AzhwAr said that emperumAn will not feel disgusted if samsAris are indifferent to him. In this pAsuram, he says that he will not step back from protecting them even if they insult him either due to love or due to enmity.

Let us go through the pAsuram and its meanings:

thAmbAl AppuNdAlum aththazhumbudhAn iLaga
pAmbAl AppuNdu pAduRRAlum sOmbAdhu ip
palluruvai ellAm padarviththa viththA nin
tholluruvai yAr aRivAr sollu

Word by Word Meanings

thAmbAl – with (yaSOdhAppirAtti’s) rope
AppuNdAlum – even if tied down
aththazhumbudhAn iLaga – to make even that scar to appear small
pAmbAl AppuNdu pAduRRAlum – even if he were to suffer due to being tied down by the snake (kALiyan)
sOmbAdhu – not backing down (due to these troubles)
ippal uruvum – these chEthanas (sentient entities) who have variegated forms such as dhEva (celestial), manushya (human) et al
padarviththa – creating them and spreading them out to many places
viththA – Oh, the causative factor for the world!
un thol uruvai – your form which is very old
yAr aRivAr – who can know?
sollu – please say it yourself, ….

vyAkyAnam

thAmbAl AppuNdAlum – even if yaSOdhAppirAtti ties him with a rope saying “Isn’t he my son! To punish him when he does any mischief is only beneficial”. The scar created by her when she tied him with a rope is much sought after, similar to the mark which forms when the nAyaka (leader) unites with his beloved nAyaki (leading lady). Hence AzhwAr is taking this as an example along with the next (kALia bandhana or tying down by kALiya) :

aththazhumbudhAn iLaga pAmbAl AppuNdu pAduRRAlum – when he had to suffer so much at the hands of kALiya (a poisonous snake) when being tied down, that it will make the former scar appear insignificant.

sOmbAdhu ippal uruvai ellAm padarviththa viththA – not stepping back thinking  “the samsAris have insulted me”, creating jIvAthmAs, who are worse than kALiya in their hatred towards emperumAn, with the thought “is carrying out an apt deed,  in any way bad for my dignity?”, emperumAn is the causative factor for all the worlds, creating jIvAthmAs from out of his divine form.

un thol uruvai yAr aRivAr sollu – could a few people know about your divine form which has been there for a very long time? Please say this yourself. The opinion here is that his svarUpam (basic nature) which remains the same irrespective of whether someone insults him or not, cannot be known by others. AzhwAr requests emperumAn to clarify this himself.

tholluru – here, the meaning for saying old svarUpam is the concern which the possessor [emperumAn] has towards the possession [all his creations].

We will take up the 19th 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