October 25, 2018 – dhivya prabandham

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 seventth pAsuram, AzhwAr meditates upon emperumAn having variegated aspects such as abhimAnam (pride) etc which lead to sorrow.

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

thuyarangaL seyyyum kaNNA sudar nIL mudiyAy! aruLAy
thuyaram sey mAnangaLAy madhanAgi ugavaigaLAy
thuyaram sey kAmangaLAyth thulaiyAy nilaiyAy nadaiyAy
thuyarangaL seydhu vaiththi ivai enna suNdAyangaLE

Listen

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

thuyarangaL – sorrows as per karma
seyyyum – while doing that
kaNNA – in his incarnation
sudar nIL mudiyAy – oh one who conducts without differentiation in your supreme state!
thuyaram sey – being the cause of sorrow
mAnangaLAy – pride caused by being born in high family heritage etc
madhanAgi – (as said in “EthEmadhA:“) arrogance which is caused by pride etc
ugavaigaLAy – pleasures derived from those arrogance etc
thuyaram – sorrows such as affection [towards such pleasures]
sey – causing
kAmangaLAy – lust in the form of thirst for such pleasures
thulaiyAy – the evolution which cause variations in such objects
nilaiyAy nadaiyAy – their existence and movements

(for chEthanas (sentient beings), in this manner)
thuyarangaL – sorrows
seydhu – created
vaiththi – and placed;
ivai – these
enna suNdAyangaL – what kind of selfish acts which lead to sorrow to others?
aruLAy – mercifully explain

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

Oh one who conducts without differentiation in your supreme state and in your incarnation, in giving sorrows as per karma! You have created sorrows such as pride which are caused by being born in high family heritage etc which cause sorrow, the arrogance which is caused by such pride etc, pleasures derived from those arrogance etc, lust in the form of thirst for such pleasures which cause sorrows such as affection etc, the evolutions which cause variations in such objects, their existence and movements, and placed them; what kind of selfish acts are these which lead to sorrow to others? 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

thuyarangaL … – Oh krishNa who causes sorrows!
sudar nIL mudiyAy – Meditating upon his wealth is also as harmful as his divine crown. piLLAn explains this as AzhwAr reminiscing what he experienced previously in thiruvAimozhi 7.7.10 “muRRa im mU ulagum viriginRa sudar mudikkE oRRumaik koNdadhu” (my heart became attached to the radiant, divine crown [of emperumAn] which is spreading like radiance, having the complexion of shining gems and pervading the world which has three types of chEthanas and achEthanas). Because it has to be enquired and learned from him, it is said to be tormenting.
thuyaram sey … – The pride of being “dhAsOham” (I am a servitor) is priceless. Unlike that, the pride which causes sorrow by thinking “sOham” (I am he [supreme lord]).
madhan … – Arrogance caused by worldly joy, and the lust which leads to destruction as said in SrI bhagavath gIthA 2.62 and SrI bhagavath gIthA 2.63 “sangAth sanjAyathE kAma: … budhdhinASAth praNaSyathi” (from attachment occurs lust … due to destruction of intelligence, he himself perishes). bhagavath kAmam is unlike that [it leads to uplifting].
thulaiyAy – as pramANam (authentic text) which measures [one’s state/progress].
nilaiyAy nadaiyAy – Explains sthAvara [plants, stationary] and jangama [animals, mobile]. Also explains existence and movements [of previously explained aspects]. You are causing sorrows in this manner!
ivai enna suNdAyangaLE – This is enjoyable sport for you. But this is causing sorrow for us.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

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avathArikai

In the previous pAsuram, it was mentioned that in his younger days, whether he was tied down by a rope or by a snake, he would protect his devotees. In this pAsuram, it mentions about the way he protected the pANdavas after emperumAn had grown up.

Let us go through the pAsuram and its meanings:

sollil kuRaiyillai sUdhaRiyA nenjamE
ellippagal ennAdhu eppOdhum thollaikkaN
mAththAnaikkellAm Or aivaraiyE mARAgak
kAththAnaik kANdu nI kAN

Word by Word Meanings

sUdhu aRiyA nenjamE – Oh mind which does not know the distinction between good and bad
sollil – if one attempts to speak about emperumAn’s [auspicious] qualities
kuRaiyillai – there is no limit to such an activity
thollai kaN – on the earth, which is there for a very long time
mAththAnaikku ellAm – for the huge armies (of dhuyOdhana et al)
Or aivaraiyE – the five pANdavas who had none to support
mARAga – making them as enemies
elli pagal ennAdhu eppOdhum – at all times, without thinking whether it is day or night
kAththAnai – one who protected
kANdum – we will see
nI kAN – you please see

vyAkyAnam

sollil kuRaiyillai – if one tries to speak about matters related to emperumAn, it cannot be done. The opinion is that however much one speaks, it is not possible to estimate emperumAn [his auspicious qualities]

sUdhaRiyA nenjamE – Oh heart which does not know the means! Not knowing that engaging with matters related to emperumAn is good and that these should be held on to or that engaging with other matters is bad and that they should be desisted from.

thollaikkaN mAththAnaikkellAm Or aivaraiyE mArAgak kAththAnai – Against huge armies which made the earth to suffer, emperumAn (as krishNa) made the five pANdavas as the opponents and protected them. If emperumAn had himself destroyed dhuryOdhana et al, the pANdavas would not have recognised that as their victory. Hence, he put them up in the front and made them victorious, protecting them all the time.

ellip pagal ennAdhu eppOdhum kAththAnai – though the pANdavas waged in battle during day hours and slept during the night hours, emperumAn, without distinction between day and night, kept himself awake fully, massaging arjuna’s shoulders, devising the means which will enable pANdavas to become victorious, putting them into practice and protecting them.

kANdum nI kAN – if you desire to see (AzhwAr tells his heart), you can see truthfully.

We will go on to the 20^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

Daily Archives: October 25, 2018

thiruvAimozhi – 7.8.7 – thuyarangaL seyyum

Introduction for this pAsuram

pAsuram

Listen

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

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

vyAkyAnams (commentaries)

periya thiruvandhAdhi – 19 – sollil kuRaiyillai

avathArikai

Word by Word Meanings

vyAkyAnam