Daily Archives: November 8, 2018

thiruvAimozhi – 7.9.9 – thiRaththukkE thuppuravAm

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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 ninth pAsuram, AzhwAr says “Even if I enjoyed the great benefactor who made me sing his glories, with the ability of all chEthanas (sentient beings), I will not be satisfied”

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

thiRaththukkE thuppuravAm thirumAlin sIr
iRappedhir kAlam parugilum ArvanO?
maRappilA ennaith thannAkki ennAl thannai
uRappala in kavi sonna udhavikkE

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

(due to not remembering once before)
maRappu ilA – not having forgetfulness
ennai – me
thannAkki – granting knowledge which will ensure that I don’t forget him
ennAl – through me
thannai – him
uRa – continuous words [without break]
pala – in the count of thousand
in – sweet
kavi – poem
sonna – spoke
udhavikku – for the favour
thiRaththukku – the acts in which he engaged
Ey – matching
thuppuravu Am – one who has Sakthi (ability)
thirumAlin – Sriya:pathi’s (divine consort of SrI mahAlakshmi)
sIr – qualities such as audhArya (magnanimity), Seela (simplicity), saulabhya (easy approachability) etc
iRappu edhir kAlam – having the ability of all chEthanas from past and future
parugilum – even if enjoyed
ArvanO – will I be satisfied?

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

emperumAn spoke the sweet poem [prabandham] which has thousand continuous pAsurams through me who is not having forgetfulness [due to not remembering him previously] by granting knowledge which will ensure that I don’t forget him; for his such favour and the Sakthi who has matching the acts in which he engaged, will I be satisfied even if I enjoyed the qualities such as audhArya, Seela, saulabhya etc,  having the ability of all chEthanas from past and future?

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

Ninth pAsuram. Previously, AzhwAr said “Even if I enjoyed the great benefactor who sung him through me, with the enjoyability of all chEthanas forever, I will not be satisfied?” Here, he is saying “even if I enjoyed with that ability to enjoy, in past and future, I will not be satisfied”.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • thiRaththukkE … – In any situation, if he needs to just use a blade of grass to complete a task, he has the ability to do so. thuppuravu – sAmarthyam – ability. What is the reason for such ability? Since he is Sriya:pathi, he has the ability to accomplish any task.  Such Sriya:pathi’s auspicious qualities [are to be enjoyed]. When a person starts a task and when it takes shape towards completion, people would say “he has auspicousness, when a SrImAn (auspicious person) starts something, it will complete successfully”.
  • iRappu edhir … – Even if I try to enjoy after acquiring the tools like speech etc of all chEthanas and their ability to enjoy etc, since the time left for me to live is short, there won’t be enough time to just show my gratitude. Instead of having to say as in thiruvAimozhi 7.9.7 “ennAL sindhiththArvanO” (when will I think and be satisfied?), will I ever be satisfied even if I have the tools of everyone and even if I enjoyed in the past and the future?

When asked “Which favour of his are you thinking about which will leave you unsatisfied even if you enjoyed with the tools of everyone forever?” AzhwAr says,

  • maRappilA … – I who am not forgetful. AzhwAr is mercifully saying in this manner to indicate that he has not thought about him [emperumAn] ever to start with, only then one can forget. But should he say “maRappilA“? Only where there is remembrance, there is forgetfulness. Hence, he is saying “I never think about him”.
  • maRappilA ennaith thannAkki – Did he pursue me ignoring my occasional remembrance which was followed by forgetfulness? Engaging me who never had any thought about him to start with, in his service.
  • ennAl – Engaging me who is not even atoning as said in periya thirumozhi 6.2.2 “maRandhEn unnai munnam” (I previously forgot you).
  • thannai uRap pala in kavi sonna – nanjIyar mercifully explains this as follows – The way AzhwAr clearly explained emperumAn and his qualities which were even given up by vEdham as in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned). piLLAn explains “Matching sarvESvara’s stature”.
  • pala in kavi sonna – As said in SrI rAmAyaNam bAla kANdam 4.2 “chathur vimSath sahasrANi SlOkAnAm ukthvAnrushi:” (Sage vAlmeeki recited twenty four thousand SlOkams), AzhwAr is amazed thinking “In this samsAram, emperumAn has sung these thousand distinguished pAsurams [through me]!”. For such favour, even if enjoyed SrIman nArAyaNan’s qualities in the past and future, will I be satisfied?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 33 – yAdhAnum onRaRiyil

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

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avathArikai

AzhwAr is asking whether emperumAn should not be attained if one has knowledge.

Let us go through the pAsuram and its meanings:

yAdhAnum onRaRiyil thannugakkil enkolO
yAdhAnum nErndhu aNugA ARudhAn yAdhAnum
thERumA seyyA asurargaLai nEmiyAl
pARupARAkkinAn pAl

Word by Word Meanings

yAdhAnum – in any way
thERumA seyya – not carrying out activities which generate confidence (in emperumAn)
asurargaLai – demons
nEmiyAl – with chakrAyudha (divine disc)
pARu pARu AkkinAn pAl – towards emperumAn who cut them to pieces
yAdhAnum nErndhu – by giving something (which does not belong to self)
aNugA ARudhAn en kolO – why is he not being attained?
yAdhAnum onRu aRiyil (en kolO)- what if something (which is among emperumAn’s bodily entities) is known (as it is)?
than ugakkil (en kolO) – what if (the chEthana) develops affection towards himself?

vyAkyAnam

yAdhAnum onRaRiyil en kolO – Is it not proper to know any entity? Just as it has been mentioned in mudhal thiruvandhAdhi 67oN thAmaraiyAL oruvanaiyE nOkkum uNarvu” the implied meaning is that if anything is known, then that knowledge will reach down to emperumAn, the antharyAmi (indwelling soul) of that entity and hence it could be said that he is known.

thannugakkil en kolO – even if one does not know an entity other than oneself, one can at the least like oneself. Could that not be done? The opinion is that since there is no benefit other than desiring emperumAn, if one likes oneself, that would end up in desiring emperumAn.

enkolO yAdhAnum nErndhu anugAvARudhAn – why is it that he is not attained by offering something? The implied meaning is that since every entity belongs to emperumAn, by offering something which belongs to emperumAn, should he not be attained. What is the reason for using the term nErndhu (bestowing something) which is actually carrying out a huge activity? The jIvAthmA (soul) on seeing anything thinks that everything is his and (not emperumAn’s) and gets bewildered. He thinks that he is independent. Since he is giving something which he thinks (mistakenly) as his, it could be said that he is bestowing something.

Would emperumAn be happy if the chEthana offers something which is not his, but thinks that it is his? Just as it is mentioned in thiruvAimozhi 8-1-10 “thAlgaLai enakkE thalaiththalaich chiRappath thandha pErudhavikkaimmARA thOLgaLai Araththazhuvi ennuyirai aRavilai seydhanan sOdhi” – when nammAzhwAr gave to emperumAn as his gratitude his AthmA which is actually emperumAn’s, emperumAn was so overjoyed as if he had received something which was not his, that his shoulders, heads, eyes etc multiplied in thousands, as said in the same pAsuram 8-1-10 “thOLgaL AyiraththAy mudigaL AyiraththAy thuNai malarkkangaL AyiraththAy”. Thus there is no doubt that emperumAn becomes happy when chEthana offers him anything. Even by offering one’s AthmA to emperumAn, he should be approached is the underlying meaning here.

yAdhAnum thERumA seyyA asurargaLai nEmiyAl pARu pARu AkkinAn pAlemperumAn held the divine disc in his hand only to destroy the enemies of his followers and not for destroying his enemies.

yAdhAnum thERumA seyyA asurargaLai – if in the assembly of demons, if there is even one who is favourable, likeprahlAdha, he will protect all the demons. The implied meaning is that he will destroy the demons with his divine disc only if they indulge in activities which do not create trust in emperumAn. The words should be rearranged to read pARu pARu AkkinAn pAL yAdhAnum onRaRiyil to get the correct meaning. The larger meaning is that one should offer something to him and attain him who removes one’s enemies just as he had removed the demons with his divine disc. One who is powerless should attain the omnipotent. Hence only emperumAn should be attained.

We will take up the 34th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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