Daily Archives: October 26, 2018

thiruvAimozhi – 7.8.8 – enna suNdAyangaLAl

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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 eighth pAsuram, AzhwAr says “How amazing that emperumAn creates all the universes, pervades inside and outside and controls everything, and yet he is difficult to comprehend!”

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

enna suNdAyangaLAl ninRittAy ennai ALungaNNA?
innadhOr thanmaiyai enRu unnai yAvarkkum thERRariyai
munniya mU ulagum avaiyAy avaRRaip padaiththum
pinnum uLLAy! puRaththAy ivai enna iyaRkaigaLE

Listen

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

enna suNdAyangaLAl – with what selfish, sportive activities
enganE – in what manner
ninRittAy – you remain
en kaNNA – oh krishNa who is obedient towards me!
innadhuOr – this
thanmaiyai – having particular nature
enRu – as
unnai – you who are inconceivable
yAvarkkum – even for the most intelligent persons
thERRa – to determine
ariyai – and difficult to know;
munniya – being without a beginning and continuously flowing
mU ulagum – three types of worlds such as kruthaka, akruthaka and kruthAkruthaka
avaiyAy – being antharyAmi for them
avaRRai – those
padaiththu – create
pinnum – further
uL – pervading inside as antharyAmi
puRam – pervading outside as the support
Ay – you are having;
ivai – these
enna – what
iyaRkaigaL – nature of acts?

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

Oh krishNa who is obedient towards me!  With what kind of selfish, sportive activities you remain! You are inconceivable to determine saying “you are of this particular nature” even for the most intelligent persons, and are difficult to know. Being the antharyAmi of the three types of worlds such as kruthaka, akruthaka and kruthAkruthaka, which are without a beginning and continuously flowing, you created them, and further pervaded them inside as antharyAmi and outside as the support; of what nature are these acts?

Note: kruthaka [The bottom seven layers of the universe – athala to pAthAla and the three middle layers – bhUr lOka, bhuva lOka and svarga lOka; these are completely destroyed as part of avAnthara praLayam (intermediary deluge at the end of brahmA’s day) and subsequently recreated], akruthaka [The top three layers of the universe – sathya lOka, thapa lOka and jana lOka; these remain in tact during avAnthara praLayam with their residents] and kruthAkruthaka [mahar lOka; this remains in tact during avAnthara praLayam, but the residents shift to higher layers at that time]

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

  • enna … – Oh krishNa who has enslaved me! What [amazing] activities are you having!
  • innadhOr … – You remain as the cause for everything, and cannot be estimated to be of particular nature, even by the most intelligent persons; as said in “brahmApi na vEththi alpam prayathnatha:” (Even brahmA  does not know a little bit about sarvESvaran even after trying hard).
  • munniya mU ulagum avaiyAy – Being the controller for the three worlds which are continuously existing since time immemorial [and being ancient due to that].  The term ‘three worlds’ would refer to three types of chEthanas [badhdha (bound), muktha (liberated), nithya (eternally free)] or three types of worlds [kruthaka, akruthaka and kruthAkruthaka].
  • avaRRaip padaiththu – When it is in the context of wealth [worlds], it means creating them; when it is in the context of chEthanas, it means bestowing them knowledge.
  • pinnum uLLAy puRaththAy – Oh one who pervades as said in nArAyaNa sUktham “anthar bahiScha” (pervading inside and outside).
  • ivai enna iyaRkaigaLE – You have them as your sport, and for us they remain amazing.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 20 – kANappugil aRivu

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

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avathArikai

AzhwAr says that even though he told his heart to see emperumAn, considering our svarUpam (basic nature) and his activities, shouldn’t the heart feel shy to see him?

Let us go through the pAsuram and its meanings:

kANappugil aRivu kaikkoNda nenjam
nANappadum anRE nAm pEsil mANi
uruvAgikkoNdu ulagam nIrERRa sIrAn
thiruvAgam thINdiRRuch chenRu

Word by Word Meanings

mANi uruvAgik koNdu – assuming the garb of a bachelor
ulagam – throughout the world
nIr ERRa sIrAn – one who has great auspicious qualities and who took as alms
thiru Agam – his beautiful, divine, auspicious form
thINdiRRu – when it felt the entire world
nAm kANappugil – even if we enquire
pEsil – even if we attempt to speak
aRivu kaikkoNda nal nenjam – the superior mind which has knowledge
nANap padumanRE – should it not feel shy?

vyAkyAnam

kANap pugil nAm pEsil aRivu kaikkoNda nal nenjam nANappadum anRE – Even if we, lacking in knowledge, desire to see him and speak about his svarUpam (basic nature) as it is, shouldn’t the heart, which is the seat of knowledge and which thinks good for us, feel shy, after comparing our svarUpam and his activities? AzhwAr says in the latter part of the pAsuram as to what is such an activity that emperumAn carried out.

mANi uruvAgi nIrERRu ulagam koNda sIrAn thiruvAgam senRu thINdiRRu – emperumAn took the garb of a dwarf bachelor and went to mahAbali to get as alms the three worlds. During this time, he went to feel the worlds [touch them] with his beautiful, divine form. If we desire to see that activity or to speak about that, shouldn’t the heart feel shy? In other words, does it make any meaning to see him falling head over heels to take possession of the three worlds? The opinion here is that even though AzhwAr had told his heart in the previous pAsuram “kAN” (to see emperumAn), the good heart, which has knowledge, should have felt shy to see him and to speak about him. The opinion further here is that while emperumAn has been working since time immemorial to get hold of us, it is not proper on our part to attain him on our own. This indicates the significant superiority of paragatha svIkAram (where emperumAn is engaged actively in trying to get hold of the jIvAthmA) over svagatha svIkAram (in which the jIvAthmA is making efforts to attain emperumAn).

thiruvAgam thINdiRRu nANappadumanRE – we can consider this as a re-emphasising of what he himself had mentioned in thiruvAimozhi 1-5vaLavEzhulagu” since the heart, which has knowledge,  should have felt shy in going about to feel emperumAn, considering its [the heart’s] lowliness.

We will take up 21st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org