Daily Archives: November 4, 2018

thiruvAimozhi thiruvAimozhi 7th centum

thiruvAimozhi – 7.9.5 – sIr kaNdu

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

Full series >> Seventh Centum >> Ninth 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 says “While I don’t have the quality and desire to sing his praises, he engaged me as a tool in singing his praises, to have me celebrated by the world! What a supreme lord he is!”.

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

sIr kaNdu koNdu thirundhu nallinkavi
nEr pada yAn sollum nIrmaiyilAmaiyil
ErvilA ennaith thannAkki ennAl thannai
pAr paravinkavi pAdum paramarE

Listen

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

sIr – his qualities which were revealed
kaNdu – seeing
koNdu – meditating upon them
thirundhu – (to be revealed) being reformed
nal – words and meaning being well formed
in – sweet to listen
kavi – poems
nErpada – to occur
yAn – I
sollum – to sing
nIrmai – nature of having knowledge, ability etc
ilAmaiyil – due to not having
ErvilA – inept
ennai – me
than – towards him
Akki – making me to have such knowledge, devotion etc
ennAl – by me
thannai – him
pAr – the whole earth which is hard
paravu – to praise
in – sweet
kavi – poem
pAdum – due to singing
paramar – is great.

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

Since I did not have knowledge, ability etc to sing the poems which have well formed words and meaning, which are sweet to listen and are reformed to see his qualities which were revealed to meditate upon them, he made me who is inept, to have such knowledge, devotion etc towards him; due to his using me to sing the sweet poem which made the whole earth which is hard, to praise him, he is great.

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

  • sIr kaNdu koNdu – Being immersed in his auspicious qualities.
  • thirundhu … – The poems which are orderly, proper (in words and meanings) and sweet.
  • nErpada … – Even if these qualities are lacking, based on the goodness of the composer of the poem, the poem will also have some goodness; but I don’t have such goodness in me. Hence …
  • ErvilA ennai – Er – beauty; I who don’t have it.
  • thannAkki – Saying “making me as good as him”; or saying “making me exist [exclusively] for him”.
  • ennAl thannai … – Having me as a tool, he sung sweet poems, so that everyone in the world praises him [emperumAn]. He made everyone, irrespective of being wise or ignorant, praise him.
  • paramarE – We need not know his greatness through the phrase in SvEthAsvathara upanishath “na thath samaScha” (there is none equal to him); just by seeing him use me as a tool to sing his glories, one can understand his greatness.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 29 – uNara oruvarkku

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

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avathArikai

AzhwAr says that the parabhakthi state [sustain oneself if together with emperumAn or perish otherwise] that he has got is very rare for others to get. It is because I got this state of parabhakthi that emperumAn is very simple for me.

Let us go through the pAsuram and its meanings:

uNara oruvarkku eLiyanE sevvE
iNarum thuzhAyalangal endhai uNarath
thanakku eLiyar evvaLavar avvaLavanAnAl
enakku eLiyan emperumAn ingu

Word by Word Meanings

iNarum – blossomed
thuzhAy alangal endhai – empirAn who has thuLasi garland
oruvarkku sevvE uNara eLiyanE – is he simple for anyone (of his own efforts) to know well? (no)
thanakku eLiyar – his devotees
evvaLavar – the extent to which they have affection
avvaLavan – he has affection to the same extent towards them
AnAl – hence
enakku – for me (who has huge affection for him)
emperumAn – my swAmy (lord)
ingu uNara eLiyan – is simple for me to understand in this world itself

vyAkyAnam

sevvE uNara oruvarkku eLiyanE – it is not possible for anyone to say that emperumAn is ‘this great’ by citing a simile or to say that he ’is like’ this by estimating him.

oruvarkku – even if the person is great in terms of knowledge, it is not possible for even such a person to know about emperumAn with his own efforts. Didn’t even upanishath say this as mentioned in kEnOpanishath 2-3 “yasyAmatham thasya matham matham yasys na vEdha sa: I avigyAtham vijAnathAm vigyAtham avijAnathAm II” (for whom brahmam (supreme being) is not known (as being this much), (it) is known to him; for whom it is considered as known, he does not know (it). For those who know (about its extent) it is unknown and for those who do not know (about its extent) it is known).

Which is that entity?

iNarum thuzhAy alangal endhai – The identity for the supreme being who cannot be estimated is the thuLasi garland which is on his shoulders. The thamizh poets of sanga kAlam (a period which is a few millennia ago) also sang in praise of such emperumAn in their paripAdal composition “nARu iNarththuzhAyOn nalgin alladhai ERudhal eLidhO vIRupeRuthuRakkam”.

iNarum – blossoming. Once the thuLasi garland is applied on emperumAn’s divine shoulders it will blossom more than it would on its own land. On the shoulders of dhEvas (celestial entities) a garland will remain without withering. Since emperumAn is the dhEva (lord) for all the dhEvas, the garland will blossom more than it would otherwise.

AzhwAr was asked “If he cannot be estimated, then he could be non-existent”. He responds . . .

uNarath thanakku eLiyavar evvaLavar avvaLavan – we only said that he cannot be known to be ‘to this extent’. We did not say that he cannot be known at all. He will manifest himself to his followers with an affection which is to the same extent with which his followers have affection towards him. The word uNara refers to the affection related to knowledge. Has it not been mercifully mentioned in SrI bhagavath gIthA 7-17 “thEshAm gyAni nithya yuktha: Ekabhakthir viSishyathE: I I priyO hi gyAninO’thyarthamaham sa cha mama priya: II” (One who is always with (me) and who shows affection only for me is superior (among those four types of devotees). Am I not dear to that knowledgeable one? (In the same way) that knowledgeable person is also dear to me) and in nAchchiyAr thirumozhi 11-10 “thammaiyugappAraith thAm ugappar” (he will show affection towards those who show affection towards him)!

AnAl enakku eLiyan emperumAn ingu – Hence, that emperumAn, who is my swAmy (lord) is simple enough for me to be seen by the internal eye of my mind since I have parabhakthi due to which I can see him with my internal eye in this world itself.

In the previous pAsuram, AzhwAr had lamented “inRE nAm kANAdhiruppadhuvum” since he had not attained the state of parabhakthi then, while in this pAsuram since he has got parabhakthi he says that emperumAn is simple enough for him to see him with his internal eye. Thus there is no contradiction between the two pAsurams.

We will move on to the 30th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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