Monthly Archives: October 2018

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

thiruvAimozhi – 7.8.9 – enna iyaRkaigaLAl

October 28, 2018 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr meditates upon emperumAn having gyAnEndhriyams (organs of knowledge), karmEndhriyam (organs of action) and pleasures such as Sabdha etc, 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

enna iyaRkaigaLAl enganE ninRittAy en kaNNA!
thunnu kara saraNam mudhalAga ellA uRuppum
unnu suvai oLi URoli nARRam muRRum nIyE
unnai uNaravuRil ulappillai nuNukkangaLE

Listen

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

(manifesting your forms)
ennai – me
ALum – enslaving
kaNNA – Oh krishNa!

(not being able to determine)
enna iyaRkaigaLAl – In which manner
ninRittAy – you mercifully remain?
thunnu – well seated (in the body)
kara saraNam mudhalAga – karmEndhriya and gyAnEndhria such as hands, feet etc
ellA uRuppum – all organs
unnu – to have the mind deeply engage with
suvai oLi URu oli nARRam – rasa (taste), rUpa (form), sparSa (touch), Sabdha (sound) and gandha (smell)
muRRum – all pleasures
nIyE – to be you only
unnai – you (who are the antharyAmi of them)
uNara uRil – if we set out to prove

(as said in “aNIyasAm aNIyAmsam“)
nuNukkangaL – subtle aspects
ulappu – boundary
illai – not present.

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

Oh krishNa who enslaved me! In which manner, you mercifully remain? If we set out to prove that you are the organs such as karmEndhriya and gyAnEndhria such as hands, feet etc which are well seated in the body and all pleasures such as rasa, rUpa, sparSa, Sabdha and gandha which engage the mind deeply, there is no boundary for the subtle aspects.

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 iyaRkaigaLAl enganE ninRittAy en kaNNA – With what type of nature and in what forms, do you remain? Oh krishNa who is obedient towards me!
thunnu … – You are the controller for all the organs such as karmEndhriyam and gyAnEndhriyam which are closely located, and for the pleasures such as Sabdha etc which are meditated upon and desired for.
unnai uNara uRil – If we set out to know you.
ulappu illai nuNukkangaLE – There is no end for your greatness. As said in “aNIyAmsam aNIyasAm” (one who is very subtle), AthmAs have pervaded achith (insentient objects) everywhere, and emperumAn is pervading both AthmAs and achith, in a subtle manner.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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 – 21 – senRangu vennaragil

October 28, 2018 Published by: T N Krishnan

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

avathArikai

AzhwAr says that the divine foot [of emperumAn] which measured the worlds, came on its own and took residence in his heart. He says further that if anyone tries to control it, it is not possible.

Let us go through the pAsuram and its meanings:

senRangu vennaragil sErAmal kAppadhaRku
inRingennenjAl idukkuNda aNrangup
pAr uruvum pAr vaLaiththa nIr uruvum kaN pudhaiyak
kAr uruvan thAn nimirththak kAl

Word by Word Meanings

kAr uruvan thAn – emperumAn who has the form of clouds
anRu – during that time when mahAbali conducted yagyam (ritual with agni, fire)
angu – on his yagyabhUmi (place where he conducted the yagyam)
pAr uruvum – the form of earth
pAr vaLaiththa nIr uruvum – the form of water [ocean] which is surrounding earth
kaN pudhaiya – such that they [the worlds] are hidden
nimirththa – making them [divine feet] to grow
kAl – divine feet
angu senRu – going to the respective world
vem naragil – in samsAram which is like a cruel hell
sErAmal kAppadhaRku – to protect so as not to get immersed
inRu – now
ingu – in this world itself
en nenjAl – by my mind
idukkuNda – hemmed in

vyAkyAnam

senRu angu vennaragil sErAmal kAppadhaRku inRu ingu en nenjAl idukkuNda – in order to make sure that we do not get caught in the hell called as samsAram (materialistic realm) and to protect us, the divine feet which went to various worlds and measured them, now, in this world, were hemmed in by my heart. The words vennaragil sErAmal kAppadhaRku could also be taken to mean that (the divine feet) would not allow us to go away from emperumAn, thinking that we are ‘unsuitable’ and would protect us. In the first interpretation, the word vennaragu would mean samsAram and in the second interpretation, it would mean moving away from emperumAn, considering ourselves as ‘unsuitable’. For those who have knowledge, wouldn’t both samsAram and moving away from emperumAn be the same?

In the rest of the pAsuram, AzhwAr explains the nature of the divine feet which were hemmed in.

anRangup pAruruvum pAr vaLaiththa nIr uruvum kaN pudhaiyak kAr uruvan nimirththak kAl – The divine feet, which are hemmed in now, in this world, by my heart, are those which belong to him who, on that day [when mahAbali gave him consent to give land equivalent to vAman’s three steps], took a huge, darkened cloud like form with which he hid all the worlds and the oceans surrounding the worlds.

kAl idukkuNda – AzhwAr is amazed that the divine feet, which measured all the worlds, got hemmed in by his heart.

We will move on to the 22^nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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

Other varavaramuni Sathakam

வரவரமுனி சதகம்

October 27, 2018 Published by: Sarathy Thothathri

ஸ்ரீ: ஸ்ரீமதே சடகோபாய நம: ஸ்ரீமதே ராமாநுஜாய நம: ஸ்ரீமத் வரவரமுநயே நம:

e-book – https://1drv.ms/b/s!AnOSadexHn4jhWcrz03XMyZjTAPQ?e=Pfn8Se

வரவரமுனி சதகம் ஸ்ரீ எறும்பியப்பா மாமுனிகள் விஷயமாக அருளிச்செய்த அத்புத க்ரந்தம், இதன் சொற்சுவை பொருட்சுவை சந்தச்சுவை யாவும் எறும்பியப்பாவின் ஆசார்ய பக்திக்கு முப்பரிமாணம் சேர்த்தாப்போல உள்ளன. விஷயமோ மாமுனிகள் ஆகையால் நூற்பொருள் ஏற்றம் தன்னிகரற்றது. மாற்றற்ற செழும்பொன் மணவாள மாமுநி வந்திலனேல் ஆற்றில் கரைத்த புளி அல்லவோ தமிழ் ஆரணமே எனும் ஒரு வாக்கே போதும்.

கர்த்தாவோ எறும்பியப்பா. தம் காலத்து ஆசார்ய ச்ரேஷ்டர்களால் ஞாநம் அநுஷ்டானங்களுக்கு மிகவும் போற்றப் பட்டவர். இவர் முதலில் மாமுனிகளிடத்து விமுகராய் இருந்து பின் தமது திருவாராதனத்துச் சக்கரவர்த்தி திருமகனால் அவரையே ஆசார்யராக ஏற்கப் பண்ணப்பட்டவர். இந்நூலிலும் ஸ்ரீராமனையே தொடர்புபடுத்தி எறும்பியப்பா சாதித்துள்ளார்.

பொழிப்புரை எழுதியவர் அடியேனுடைய தகப்பனார் ஸ்ரீ உ வே நியாய வேதாந்த வித்வான் தாமல் வங்கீபுரம் பார்த்தசாரதி ஐயங்கார் ஸ்வாமி. கச்சித் திருப்பாடகத்தில் பிறந்து, ஸ்ரீபெரும்புதூர் கலாசாலையில் ஸம்ஸ்க்ருதமும் , திருப்பதி வேங்கடவன் கீழ்த்திசைக் கல்லூரியில் ந்யாயமும் வேதாந்தமும் வாசித்து, ஆஸூரி பெரிய ஸ்வாமியிடமும், பின்னர் திருநாராயணபுரத்திலும் ஸ்ரீரங்கத்திலும் ஜீயராக எழுந்தருளியிருந்த ஸ்ரீமத் பரமஹம்ஸேத்யாதி ஸ்ரீ உ வே காரப்பங்காடு தேசிக வரதாசார்ய ஸ்வாமியிடமும் ஸ்ரீரங்கம் திருப்பணிகள் நடந்தபோது அந்தேவாசியாய் இருந்து ஸ்ரீபாஷ்யம், ஸ்ரீராமாயணம், பகவத் விஷயம், ஸ்ரீவசன பூஷணாதிகள் அதிகரித்தவர்.

அவருடைய இந்தப் பொழிப்புரை கையெழுத்துப் பிரதி உதவிய தேவப்பெருமாள் அருளிச்செயல் கோஷ்டி ஸ்ரீ உ வே அத்தங்கி திருமலை ஸ்வாமிக்கும், இந்தக் கணிப்பொறி தட்டச்சு முழுமையும் சரிபார்த்து உதவிய ஸ்ரீ உ வே ஸாரதி தோதாத்ரி ஸ்வாமிக்கும், ஸௌ. ப்ரீதி மதுஸூதனனுக்கும்; ச்லோகங்களை தேவநாகரியில் தட்டச்சு செய்த ஸ்ரீ உ வே ஸ்ரீநிவாஸன் ஸ்வாமிக்கும் அடியேனின் தகப்பனாரின் மங்களாசாஸனங்களையும் மாமுநிகள் எறும்பியப்பாவின் இணையற்ற கிருபா விசேஷத்தையும் வேண்டிநிற்கிறேன்.

அடியேன் சடகோப ராமானுஜ தாஸன்

எறும்பியப்பா விஷயமான தனியன்

श्री देवराजगुरुवर्यविषयोsयम् श्लोक: |

सौम्यजामातृयोगीन्द्रचरणाम्बुजषट्पदम् |
देवराजगुरुं वन्दे दिव्यज्ञानप्रदं शुभम् ||

ஸௌம்ய ஜாமாத்ரு யோகீந்த்ர சரணாம்புஜ ஷட்பதம் |
தேவராஜ குரும் வந்தே திவ்ய ஞான ப்ரதம் ஷுபம் ||

ஸ்ரீமணவாளமாமுனிகளின் திருவடித் தாமரைகளுக்கு வண்டு போன்றவரும், நல்ல ஞாநத்தை அளிப்பவரும், சுபரும் ஆன தேவராஜ குருவை வணங்குகிறேன்.

வலைத்தளம் – http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi – 7.8.8 – enna suNdAyangaLAl

October 26, 2018 Published by: Sarathy Thothathri

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

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

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 – 20 – kANappugil aRivu

October 26, 2018 Published by: T N Krishnan

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

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 1-5 “vaLavEzhulagu” 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 21^st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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

thiruvAimozhi – 7.8.7 – thuyarangaL seyyum

October 25, 2018 Published by: Sarathy Thothathri

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

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

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 – 19 – sollil kuRaiyillai

October 25, 2018 Published by: T N Krishnan

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

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

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

thiruvAimozhi – 7.8.6 – mayakkA! vAmananE!

October 24, 2018 Published by: Sarathy Thothathri

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

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 15.15 “maththa: 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 6.3 “nalguravum 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

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

October 24, 2018 Published by: T N Krishnan

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

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 19^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan