Monthly Archives: November 2018

thiruvAimozhi – 7.9.11 – ingum angum

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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 end, AzhwAr says “Whichever way this decad is recited, it will bring about pleasure”.

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

ingum angum thirumAlanRi inmai kaNdu
anganE vaN kurugUrch chatakOpan
inganE sonna Or Ayiraththippaththu
enganE sollilum inbam payakkumE

Listen

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

ingum – during the time of surrender, while in this leelA vibhUthi (material realm)
angum – during the time of kainkaryam (service), while in the nithya vibhUthi (spiritual realm)
thirumAl – one who has Sriya:pathithva (being the lord of SrI mahAlakshmi) which is part of both pUrva vAkya (first sentence) and uththara vAkya (second sentence) [of dhvaya mahA manthram]
anRi – other than
inmai – not present
kaNdu – thinking about
anganE – having such state
vaN – magnanimous
kurugUrch chatakOpan – AzhwAr
sol – accepting service by speech
inganE – in this manner
sonna – mercifully spoke
Or Ayiraththu – among the thousand pAsurams
ippaththum – this decad
enganE – leaving out the meaning in the form of his gratitude
sollilum – even if [one] just recited the words

(by the glories of AzhwAr and the greatness of this decad)
inbam – endless bliss caused by experiencing bhagavAn
payakkum – will grant.

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

The magnanimous AzhwAr thinks about none other than the one who has Sriya:pathithva (being the lord of SrI mahAlakshmi) which is part of both pUrva vAkya (first sentence) and uththara vAkya (second sentence) [of dhvaya mahA manthram] being present during the time of surrender, while in this leelA vibhUthi and during the time of kainkaryam (service), while in the nithya vibhUthi; and in that state, he mercifully spoke about emperumAn accepting his service by speech, in this decad among the thousand pAsurams; even if one recites the mere words of such decad, leaving out the meaning in the form of his gratitude, the decad will grant endless bliss caused by experiencing bhagavAn.

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

  • ingum angum thirumAl inRi inmai kaNdu – Meditating upon the principle that for the AthmA, both while pursuing the means and attaining the apt goal, in this realm and the other realm, there is no refuge other than Sriya:pathi; while engaging in service, one should approach bhagavAn through pirAtti as said in thiruvAimozhi 9.2.1 “paNdai nALAlE pangayaththAL thiruvaruLum nin thiruvaruLum koNdu nin kOyil sIyththu” (with the ancient, divine mercy of SrI mahAlakshmi who is seated on a lotus flower and your divine mercy, cleaning your temple); even while surrendering to emperumAn, one should approach him through her. She is the one with great compassion to place some goodness even on the rAkshasis (demoniac maids of rAvaNa) saying “Just because they troubled me as per rAvaNa’s orders, would they do it now?” as seen in SrI rAmAyaNam yudhdha kANdam 116.41 “hathE thasmin na kuryu:“.
  • anganE … – We too, when we are with a sadhAchAryan (true AchArya) who instructs that there is no refuge for us other than Sriya:pathi, will hear and agree at that time [other times, we may deviate]; unlike that, AzhwAr has apt actions always matching that thought.

When asked “But, are the mind, speech and body in harmony?” AzhwAr says,

  • inganE … – All the thousand pAsurams were spoken with the same mood.

When asked “These pAsurams were mercifully spoken by you with mind, speech and body in harmony; for those who recite these pAsurams, is it necessary that their mind, speech and body be withdrawn from worldly pleasures? You were in the state of being fully focussed as said in thiruvAimozhi 6.5.11sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE thandhai thAy enRadaindha’ (Determining dhEvapirAn only as father and mother, and having attained him with the three faculties); is the same expected from others who recite these pAsurams?” AzhwAr says “that restriction is only for me; those who learn this are not required to be so”.

  • enganE sollilum inbam payakkumE – It will cause bliss whichever way it is recited. Isvaran mercifully glances at those who learned my pAsurams just because they learned them; otherwise, if one can engage with his mind, speech and body, that is ideal; this is explained to emphasise that even when recited without such attitude, there is no difference in the result.
  • inbam payakkumE – As said in thaiththirIya upanishath Anandhavalli 7 “EshahyEvAnandhayAthi” (he – emperumAn – himself makes jIvAthmA ecstatic), the bliss acquired by eternal bhagavath anubhavam will be granted.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thiruvandhAdhi – 35 – ninRum irundhum

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avathArikai

In the previous pAsuram, AzhwAr mentioned about how he lent his ears for emperumAn. In this pAsuram AzhwAr explains as to what all emperumAn undergoes at the hands of such a person.

Let us go through the pAsuram and its meanings:

ninRum irundhum kidandhum thiridhandhum
onRumOvARRAn ennenjagalAn anRangai
vanpudaiyAl pon peyarOn vAy thagarndhu mArvidandhAn
anbudaiyananRE avan

Word by Word Meanings

ninRum irundhum kidandhum thiridhandhum – standing, sitting, reclining and walking (in various divine abodes in order to attain me)

(thus, carrying out all these)
onRum ARRAn – he remains as if he has not done anything
en nenju agalAn – he will not leave my heart
anRu – during that time when he incarnated as narasimha (half lion – half human)
am kai van pudaiyAl – due to the hard blow (given) with the beautiful hand
pon peyarOn vAy thagarththu – crushed the mouth of demon hiraNya kashyap
mArvu idandhAn – tore the chest
avan – that emperumAn
anbudaiyan anRE – is he not loving (towards his followers)?
O – how amazing!

vyAkyAnam

ninRum irundhum kidandhum thiridhandhum – the reason for emperumAn taking residence in various abodes in standing, sitting, reclining and walking postures is only to attain me.

onRum ARRAn – even though he does everything, he thinks that he is not doing anything. The long syllable O (in onrumO) denotes amazement.

en nenju agalAn – he does not leave my heart as if thinks that it is all wild fire outside my heart.

Who is such an entity?

anRangai vanpudaiyAl ponpeyarOn vAy thagarndhu mArvidandhanemperumAn has such soft hands that if he touches pirAtti with his hands, there will be a scar on his hands. With such soft hands, when his follower prahlAdha’s vow “kaNNan is present everywhere” was denied by the rude hiraNya kashyap, emperumAn crushed the mouth of hiraNya and tore his heart. Isn’t that emperumAn, full of love? Does emperumAn, who, when the father (hiraNya) himself became inimical, came as a closer relative than that and helped prahlAdha, have affection or do we, who tried to move away from him when he approached, saying that we are not suitable, have affection?

We will take up the 36th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 7.9.10 – udhavik kaimmARu

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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 tenth pAsuram, AzhwAr is feeling anguished for not being able to carry out a favour in return for emperumAn‘s great favour of engaging AzhwAr in singing thiruvAimozhi.

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

Tenth pAsuram. When asked “Instead of grieving that you don’t have enough time to show your gratitude to him, can you not give something, which you own, in return, and sustain yourself?” AzhwAr says “I could do that, if I also have some belongings like ISvaran is having; but I don’t have any such belongings”.

pAsuram

udhavik kaimmARu en uyir enna uRReNNil
adhuvumaRRAngavan thannadhu ennAl thannai
padhaviya in kavi pAdiya appanukku
edhuvum onRum illai seyvadhu ingum angE

Listen

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

udhavi – for the favour of engaging me in singing thiruvAimozhi
kaimmARu – favour in return
en uyir – my soul
enna – as

(that)
uRRu – aptly
eNNil – if we tried to determine
Angu – in that state of favouring in return
adhuvum – that soul
maRRu – further
avan thannadhu – as it is exclusively subservient to him
ennAl – through me
thannai – him
padhaviya – soft
in – sweet
kavi – poem
pAdiya – sang
appanukku – for the benefactor
ingum – in this [material] realm
angum – in that spiritual realm
seyvadhu – can be done
edhuvum – anything even infinitesimal

(favour in return)
onRum illai – not present.

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

For emperumAn‘s favour of engaging me in singing thiruvAimozhi, if we aptly tried to determine [offering] my soul as the favour in return, in that state of favouring in return, since that soul is exclusively subservient to him, what infinitesimal act can be done in this material realm and that spiritual realm for the great benefactor who made me sing soft, sweet poem on him? Implies, after acquiring knowledge, for the AthmA which is always subservient to bhagavAn, irrespective of whether in the state of being mumukshu (one who is desiring of liberation) or a muktha (one who is liberated), there is no eligibility for offering itself.

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

  • udhavi – udhavi – favour; kaimmARu – favour in return for that.
  • en uyirenna – AthmA which is eternal, has gyAna (knowledge) and Anandha (bliss) as identity, and is praiseworthy; can it be offered? Had emperumAn not blessed unblemished knowledge and devotion to start with, we can do that; first he gave knowledge; this act of seeking to do a favour in return on thinking about his favour, is similar to Athma samarpaNam (offering oneself) during bewildered state. While being bewildered, one should offer oneself; but on acquiring clarity, one cannot remain saying “I have offered myself to him”; considering “I have offered my belonging, i.e. myself to him” is lower than the AthmApahAram (illegal claiming of self as independent instead of considering self to be dependent on bhagavAn) which was being done since time immemorial. If that was done, the previous state of stealing of bhagavAn’s belonging continues; also, it is false to say that one has acquired real knowledge. To avoid sarva mukthi prasangArtham (to eliminate the question of everyone getting liberated) one has to offer the soul; but when one acquires clarity in the heart/mind, one will accept bhagavAn’s belonging [AthmA] to be his. ALavandhAr too said in sthOthra rathnam SlOkams 52 and 53 “… mayA samarpitha: , … athavA kinnu samarpayAmi thE” (I have offered myself … (After knowing that everything is yours) what can I offer to you?) AzhwAr too said in thiruvAimozhi 2.3.4enadhAvi thandhozhindhEn” (I submitted my self unto him) and “enadhAvi yAr yAn Ar” (neither the actions of the AthmA nor the doership of the AthmA that is submitting are under my control). As one acquires true knowledge and gets closer to the goal, one will observe both aspects. Hence, this explains the AthmA’s exclusive/deep subservience which highlights that it is inapt for the AthmA to offer itself and then show gratitude [since AthmA is always owned by bhagavAn].
  • uRReNNil – If one look at this superficially, one can offer oneself; but when a little bit of knowledge is acquired in the heart, and when the true nature of the self is analysed, one cannot offer oneself.
  • adhuvum – AthmA too.
  • maRRu – others, i.e. the belongings of the AthmA.
  • Angu avan thannadhu – It is emperumAn‘s, when one needs to sustain oneself by doing something in return.
  • ennAl … – By me who is not supposed to even show gratitude, and he who is a great benefactor.
  • padhaviya in kavi pAdiya appanukku – The benefactor who sang this poem to cause new glories for himself, who is the object of the poem.
  • edhuvum onRum illai seyvadhu – There is nothing to be done.

When asked “When one is here in this material realm, he cannot do anything due to limited knowledge [and ability]; but is there any restriction in doing something in return after being liberated and acquiring full knowledge [and ability]” AzhwAr says,

  • ingum angE – at least here in material realm, due to dhEhAthmAbhimAnam [identifying body with the soul], as one roams around thinking “I, mine”, one may think “there is something to be done”; but there, in spiritual realm, after having eliminated all such limitations [with fully expanded knowledge], it is not necessary to explain that one need not do anything [it is obvious that one will have clear understanding of that]; as said in chAndhOgya upanishath 8-12-2 “svEnarUpENa abhinishpadhyathE” (realises his basic nature) – where one acquires true knowledge about self, hurdles will naturally be removed.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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 – 34 – pAlAzhi nIkidakkum

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avathArikai

In the previous pAsuram, AzhwAr had said that one should attain emperumAn by offering something or the other. In this pAsuram, he says that when he goes near emperumAn in order to attain him, his limbs become very weak and he is unable to approach him. This pAsuram is an example of how AzhwArs become ecstatic when they are deep in devotion.

Let us go through the pAsuram and its meanings:

pAlAzhi nI kidakkum paNbai yAm kEttEyum
kAlAzhum nenjazhiyum kaN suzhalum neelAzhich
chOdhiyAy AdhiyAy tholvinai empARkadiyum
nIdhiyAy niRchArndhu ninRu

Word by Word Meanings

neel Azhi – like a dark ocean
sOdhiyAy – having effulgence
AdhiyAy – Oh one who is the cause for everything!
empAl – with me
thol vinai kadiyum – removing sins which have been there since time immemorial
nIdhiyAy – one who has the nature!
nin sArndhu ninRu – holding on to you
nI pAlAzhi kidakkum paNbai – the beauty with which you are reclining in the milky ocean
yAm kEttEyum – even as I hear
kAlAzhum – my legs become weak
nenjazhiyum – my mind will flutter
kaN suzhalum – eyes will spin (in bewilderment)

vyAkyAnam

neelAzhich chOdhiyAy pAlAzhi nI kidakkum – The way emperumAn, with his dark, effulgent complexion is reclining on the milky ocean is similar to a black ocean reclining on a white ocean.

nI kidakkum – Just as it is mentioned in thirumAlai 23kidandhadhOr kidakkai”, isn’t emperumAn’s beautiful posture in the reclining state much superior to his beautiful states in standing or sitting postures!

paNbai yAm kEttEyum – The moment I hear about your reclining posture. How much will AzhwAr, who suffers so much on just hearing about the beauty of emperumAn’s reclining posture in the milky ocean, suffer if he sees him directly? AzhwAr next describes how he suffers on hearing about emperumAn’s beauty.

kAlAzhum nenjazhiyum kaN suzhalum – my legs will become weak. My mind will flutter. My eyes will spin around in bewilderment. The term kAl is representative of all the five organs of activity (hands, legs, mouth, reproductive and anal organs) while the term kaN is representative of all the five organs of senses (eyes, ears, nose, tongue and skin). periyAzhwAr mercifully describes similar emotions in periyAzhwAr thirumozhi 5-3-5 “kAlum ezhA kaNNa nIrum nillA udal sOrndhu nadungi kural mElumezhA mayirkkUchchumaRA ena thOLgaLum vIzhvozhiyA mAlugaLA niRkum en mananE ” (my legs do not move out from the place where they were; my tears are not retained inside; the body is in a shambles and I am not able to speak; gooseflesh happens continuously and the shoulders droop down; my mind is utterly bewildered). Didn’t thoNdaraippodi AzhwAr also mercifully say in thirumAlai 19aravaNaiththuyilumAkaNdu udalenakku urugumAlO” (after seeing the reclining posture of emperumAn on AdhiSEshan, my body melts) and in thirumAlai 18kaNNanaikkaNda kaNgaL paniyarumbudhirumAlO” (my eyes, after seeing the divine form of kaNNan (krishNa) have not stopped shedding tears)!

Is it only the beauty of emperumAn which is making AzhwAr to behave like this? . . . .

AdhiyAy – Oh the one who created me and who is the ordained lord for me!

tholvinai em pAl kadiyum nIdhiyAy – Oh one who has the nature of removing my sins which have been there since time immemorial! The implied meaning is that apart from being beautiful and the ordained lord, emperumAn is also the benefactor who removes the enemies (in this case, sins).

niRchArndhu ninRu – holding on to you.

We will move on to the 35th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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आर्ति प्रबंधं – ४७

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आर्ति प्रबंधं

<< पाशुर ४६

उपक्षेप

“ऐतिरासर्काळानोम याम” कहते हुए, संतुष्ट होकर, मामुनि “रामानुज” दिव्य नाम कि महान्ता  को प्रकट करने का इच्छा करतें हैं। मामुनि का मानना है कि पूर्व पासुरम में “ माकान्त नारणनार” और “नारायणन तिरुमाल” से कहें  गए “नारायणा” दिव्य नाम से “रामानुज” दिव्य नाम और भी उत्तम और महत्वपूर्ण हैं।

पासुरम ४७

इरामानुसाय नमवेनृ इरवुम पगलुम सिंदित्तिरा

मानुसरगळ इरुप्पिडम तन्निल इरैपोळुदुमिरा

मानुसर अवरक्कु एल्ला अडिमैयुम सेय्यवेणणि

इरा मानुसर तम्मै मानुसराग एन्कोल एणणुवदे

 

शब्दार्थ

मानुसरगळ – ( हैं) कुछ लोग

इरा  – जो नहीं करतें हैं

इरवुम पगलुम  – दिन और रात

सिंदित्तिरा – (के ओर )द्यान

इरामानुसाय  – श्री रामानुज

नमवेनृ – जो कहे “इरामानुसाय नम:”  ( इस्का अनुवाद है, “ मैं खुद मेरे लिए नहीं हूँ , मैं श्री रामानुज के लिए हूँ )

मानुसर अवरक्कु – ऐसे कुछ लोग ( कूरत्ताळ्वान के जैसे )

इरा – जो नहीं जीतें हैं

इरैपोळुदुम – एक क्षण मात्र भी

इरुप्पिडम तन्निल – आगे बताये गए लोगों के स्थल ( जो दिन रात “इरामानुसाय  नम:” नहीं कहतें हैं)

मानुसर तम्मै  – लोग

इरा – जो नहीं

सेय्यवेणणि  – करतें हैं

एल्ला अडिमैयुम  – सारें कैंकर्यं (कूरत्ताळ्वान के जैसे लोगों के प्रति)

मानुसराग एन्कोल एणणुवदे  – इनको मनुष्य कैसे माने जाए ? यह पशु के समान हैं।  

 

सरल अनुवाद

मामुनि कहतें हैं कि सँसार में तीन प्रकार के लोग होते हैं।  हम उनको गण १, गण २ , गण ३ के नाम से बुलाएँगे। गण १ के लोग कभी “इरामानुसाय नम:” नहीं कहतें है।  गण २ के लोग ऐसे गुण के हैं कि वें गण १ के संग कभी नहीं रह पाएँगे। इसकी सर्वश्रेष्ठ उदाहरण कूरत्ताळ्वान हैं। आखरी हैं गण ३ के लोग जो न गण २ लोगों कि श्रेयस तथा महान्ता समझते हैं , न ही उनके प्रति नित्य  कैंकर्य में इच्छा रखते हैं। मामुनि को शंका हैं कि गैन ३ के जैसे लोगों को मनुष्य कैसे माना जाए, जब वें पशुओँ के समान हैं।

 

स्पष्टीकरण

मामुनि श्री रामानुज के दिव्य नाम की श्रेयस प्रकट करते हुए कहतें हैं कि , “सारे जनों को निरंतर “इरामानुसाय नम:” दिव्य मंत्र पर ध्यान करना आवश्यक हैं” . तिरुमंगैयाळ्वार के (पेरिय तिरुमोळि १.१.१५) “नळ्ळिरुळ अळवुम पगलुम नान अळैप्पन” के अनुसार यह स्मरण  दिन रात होनी चाहिए। किन्तु अनेक जन हैं जो यह नहीं करतें हैं। हर एक को यह महसूस करना चाहिए कि “इरामानुसाय नम:” दिव्य मंत्र पर ध्यान न करने वालों के संग कभी नहीं रहना हैं। पशुओँ के समान इन जनों के संगत या स्नेह भाव नहीं रखनी चाहिए। कूरत्ताळ्वान कि तरह शास्त्र के अनुसार जीने वालों को कभी भी इन जैसे लोगों के संग नहीं रहना चाहिए। “इरामानुसाय नम:” दिव्य मंत्र पर ध्यान न करने वालों इस दूर रहने वाले गण के लोगों कि महान्ता को समझ कर उसकी प्रशंसा करनी चाहिए।  ऐसे उत्तम जनों के प्रति निरंतर कैंकर्य करने को तरसना चाहिए। इस भाव को ही तिरुवरंगत्तमुदनार “एत्तोळुंबुम सोल्लाल मनत्ताल करुमत्तिनाल सेयवन सोरविनड्रिये” (इरामानुस नूट्रन्दादि ८० ) में प्रकट करतें हैं। “मानिडवरल्लर एन्रे एन मनत्ते वैत्तेन” के अनुसार, इन उत्तम जनों के प्रति कैंकर्य न करने वाले पशु समान हैं। अंत में मामुनि कहतें हैं कि, “इरामानुसाय नम: दिव्य मंत्र पर ध्यान न करने वालों के संग न रहने वालों के प्रति जो नित्य कैंकर्य न करें , वें मनुष्य कैसे मानें जा सकतें हैं ?”

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-47/

संगृहीत- http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org

வரவரமுனி சதகம் – பகுதி 2

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ஸ்ரீ: ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமத் வரவரமுநயே நம:

வரவரமுனி சதகம்

<< பகுதி 1

त्वम्मे बन्धुस्त्वमसि जनकस्त्वं सखा देशिकस्त्वम् |
विद्या वृत्तं सुकृतमतुलं वित्तमप्युत्तमं त्वम् ||
आत्मा शेषी भवसि भगवन् ! आन्तरश्शासिता त्वं |
यद्वा सर्वं वरवरमुने! यद्यदात्मानुरूपं || ११   ||

த்வம் மே பந்து: த்வமஸி ஜநக: த்வம் ஸகா தேஷிகஸ்த்வம் |
வித்யா வ்ருத்தம் ஸுக்ருதமதுலம் வித்தமப்யுத்தமம் த்வம் ||
ஆத்மாஷேஷீ பவஸி பகவந் ஆந்தர: ஷாஸிதாத்வம் |
யத்வா ஸர்வம் வரவரமுநே! யத்யத் ஆத்மாநுரூபம். || 11||

நீரே எனக்கு உறவினரும், காரணபூதரும், தோழரும், ஆசிரியரும், கல்வியும், நன்னடத்தையும், நிகரில்லாத புண்யமும், சிறந்த தனமும், ஆத்மா என்னும் தாரகமும், தேவரீரே அடியேனை உள் இருந்து நியமிக்கும் ஸேஷியும், ஸேஷனுக்கு ஏற்ற எல்லாமும் ஆவீர்.

आम्नायेषु स्मृतिभिरमितैस्सेतिहासै: पुराणैः
दृश्यं यत्नैर्यदिह विदुषां देशिकानां प्रसादात्  ||
स्वैरालापैस्सुलभयसि तत्पञ्चमोपायतत्वम्
दर्शंदर्शं वरवरमुने दैन्यमस्मद्विधानाम् || १२॥

ஆம்நாயேஷு ஸ்ம்ருதிபிரமிதைஸ் ஸேதிஹாஸை : புராணை:
த்ருஷ்யம் யத்நை: யதிஹ விதுஷாம் தேஷிகாநாம் ப்ரஸாதாத் ||
ஸ்வைராலாபைஸ் ஸுலபயஸி தத் பஞ்சமோபாய தத்வம்
தர்ஷம் தர்ஷம் வரவரமுநே தைந்யம் அஸ்மத் விதாநாம். || 12||

அளவற்ற ஸ்ம்ருதிகளாலும் இதிஹாசங்களுடன் கூடிய புராணங்களாலும் அறிஞர்களான ஆசார்யர்களுடைய கருணையாலும் முயற்சிகளாலும் எது அறியப்படுகிறதோ அந்த ஐந்தாவது (பஞ்சம உபாயம்) உபாயத்தின் உண்மையை என்னைப் போன்றவர்களின் எளிமையைப் பார்த்துப் பார்த்து ஸாதாரண பேச்சுகளால் எளிதாகப் புரியச் செய்கிறீர்!

सत्सम्बन्धो भवति हितमित्यात्मनैवोपदिष्टं |
शिष्टाचारं दृढयितुमिह श्रिसखो रङ्गधुर्यः ||
द्वारं प्राप्य प्रथितविभवो देवदेवस्त्वदीयं |
दृष्ट्वैव त्वां वरवरमुने दृश्यते पूर्णकामः || १३॥

ஸத்ஸம்பந்தோ பவதி ஹிதமித்யாத்மநைவோபதிஷ்டம் |
ஷிஷ்டாசாரம் த்ருடயிதுமிஹ ஸ்ரீ ஸகோ ரங்கதுர்ய: ||
த்வாரம் ப்ராப்ய ப்ரதித விபவோ தேவ தேவஸ்த்வதீயம் |
த்ருஷ்ட்வைவத்வாம் வரவரமுநே த்ருஷ்யதே பூர்ண காம:  || 13||

நல்லோர் உறவு உபாயமாகிறது என்று தாம் உபதேசித்த சிஷ்டாசாரத்தை உறுதிப்படுத்த பெரிய பிராட்டியுடன் கூடிய ஸ்ரீரங்கநாதன் ப்ரஸித்த மஹிமை உடைய தேவதேவர் உமது வாயிற்படியை அடைந்து உம்மை ஸேவித்த பின்பே பூர்த்தி அடைந்த எண்ணம் உடையவராகக் காணப்படுகிறார்.

सोऽयम्भूयस्स्वयमुपगतो देशिकैस्संसदं ते |
श्रुत्वा गूढं शठरिपुगिरामर्थतत्वं त्वदुक्तम् ||
आगोपालं प्रथयतितरामद्वितीयं त्वदीयं |
वाचां दूरं वरवरमुने वैभवं शेषशायी || १४॥

ஸோயம் பூய: ஸ்வயமுபகதோ தேஷிகைஸ் ஸம்ஸதம் தே|
ஷ்ருத்வா கூடம் ஷடரிபு  கிராமர்த்ததத்வம் த்வதுக்தம் ||
ஆகோபாலம் ப்ரதயதிதராமத்விதீயம் த்விதீயம்|
வாசாம் தூரம் வரவரமுநே வைபவம் ஷேஷஷாயீ ||  14||

அப்படிப்பட்ட இந்த அரவணைப் பள்ளியான் மறுபடி உம்மை ஆசார்யராக அடைந்து உம்மால் கூறப்பட்ட ஆழ்வார் ஸ்ரீ ஸூக்திகளின் உண்மைப் பொருளை ரஹஸ்யத்தில் கேட்டு நிகரில்லாத வாக்குக்கு எட்டாத உமது வைபவத்தை மூடரும் அறியப் பரவச் செய்கிறார்.

सिद्धोपायस्त्वमिह सुलभो लम्भयन्पूरुषार्था-
नज्ञातांश्च प्रथयसि पुनः यत्ततो देशिकस्त्वम् ||
देवी लक्ष्मी भवसि दयया वत्सलत्वेन च त्वं |
कोसौ यस्त्वां वरवरमुने! मन्यते नात्मानीनम् || १५॥

ஸித்தோபாயஸ்த்வமிஹ ஸுலபோ லம்பயந் பூருஷார்த்தாந்
அஞ்ஞாதாஷ்ச க்ரதயதி புந: யத்ததோ தேஷிகஸ்த்வம் ||
தேவீ லக்ஷ்மீர் பவஸி தயயா வத்ஸலத்வேந ஸத்வம் |
கோஸௌ யஸ்த்வாம் வரவரமுநே மந்யதேநாத்மநீநம். ||  15||

இப்போது புருஷார்த்த லாபத்தைச் செய்துகொண்டு சுலபமான ஸித்தோபாயமான நீர் அறியாதவைகளை அறிவிப்பிக்கிறீர். ஆகையால் நீர் ஆசார்யராகவும் இருக்கிறீர். வாத்ஸல்யத்தாலும் கருணையாலும் பிராட்டி தேவி ஆகிறீர். வரவர முநியே! உம்மைத் தம்முடையனாக நினைக்காதவன் யார்?

नित्यं पत्युः परिचरणतो वर्णतो निर्मलत्वात्
वृत्या वाचां निबुधसरितश्चातुरीमुद्गिरन्त्या ||
शेषः श्रीमानिति रघुपतेरन्तरेणाऽपि वाणीः
को नाम त्वां वरवरमुने कोविदो नावगन्तुम् || १६॥

நித்யம் பத்யு: பரிசரணதோ வர்ணதோ நிர்மலத்வாத் |
வ்ருத்யா வாசாம் விபூதசரிதஸ் சாதுரீமுத்கிரந்த்யா ||
ஷேஷ ஸ்ரீமாநிதி ரகுபதேரந்தரேணாபி வாணீ: |
கோ நாமத்வாம் வரவரமுநே கோவிதோ நாவ கந்தும்.||  16||

தினந்தோறும் சேஷியானவனுக்குப் பணிவிடை செய்வதாலும் சுத்தமான நிறம் பெற்றிருப்பதாலும் தேவ கங்கையின் திறமையை வெளிப்படுத்துகின்ற வாக்கின் தன்மையாலும் சேஷன் ஸ்ரீமாந் என்று ரகுபதியான ஸ்ரீராமருடைய வார்த்தையை விட்டு எவர்தான் உம்மை அறிய ஸமர்த்தன்?      

सत्यं सत्यं पुनरिति पुरा सारविद्भिर्यदुक्तं |
ब्रूमश्श्रोत्रैश्शृणुत सुधियो मत्सरं वर्जयित्वा ||
तत्वं विष्णुः परमनुपमं तत्पदं प्राप्यमेवं |
तत्सम्प्राप्तौ वरवरमुनेर्देशिको दीर्घदर्शी || १७॥

ஸத்யம் ஸத்யம் புநரிதிபுரா ஸாரவித்பிர்யதுக்தம் |
ப்ரூம ஸ்ரோத்ரை: ஷ்ருணுத ஸுதியோ மத்ஸரம் வர்ஜயித்வா ||
தத்வம் விஷ்ணு: பரமநுபமம் தத்பதம் ப்ராப்யமேவம் |
தத் ஸம்ப்ராப்தௌ வரவரமுநி: தேஷிகோ தீர்க்கதர்சீ:  || 17||

ஸாரத்தை அறிந்தவர்களால் முன்பு உண்மை உண்மை என்று எது கூறப்பட்டதோ சொல்லுகிறோம் காதுகளால் கேளுங்கள் புத்திமான்களே! பகைமையை வீட்டுக் கேளுங்கள்; விஷ்ணுவே உண்மைப் பொருள், அவர் திருவடியே அடைய வேண்டியது, இப்படியே அதை அடைவதில் தீர்க்க தர்சியான ஆசார்யர் ஸ்ரீ மணவாள மாமுனிகள்.

लक्ष्यं यस्ते भवति भगवंश्चेतसश्चक्षुषो  वा |  
तुभ्यं द्रुह्यन्त्यपि कुमतयो ये वृथा मत्सरेण ||
मुक्तिं गच्छेन्मुषितकलुषो मोहमुध्दूय सोऽयं |
नानाभूतान्वरवरमुने नारकान्प्राप्नुयुस्ते || १८॥

லக்ஷ்யம் யஸ்தே பவதி பகவந் சேதஸஸ் சக்ஷுஷோ வா |
துப்யம் த்ருஹ்யந்த்யபி குமதயோ யே வ்ருதா மத்ஸரேண ||
முக்திம் கச்சேந்முஷித கலுஷோ மோஹமுத்தூய ஸோயம் |
நாநா பூதாந்  வரவரமுநே நாரகான் ப்ராப்நுயுஸ்தே. || 18||

ஹே பகவந்! உமது திருவுள்ளத்திற்கோ அல்லது பார்வைக்கோ எவன் குறியாகிறானோ அவன் பாபத்தைத் துறந்து மோகத்தை விட்டு மோக்ஷத்தை அடைவான். உம்மை வீணாக த்வேஷத்துடன் பார்த்த கெட்ட புத்தியுடன் த்ரோஹம் செய்பவர்கள் பலவகைப்பட்ட நரக துன்பத்தை அனுபவிப்பார்கள்.

स्वप्नेऽपि त्वत्पदकमलयोरञ्जलिं कल्पयित्वा |
श्रुत्वा यद्वा सकृदपि विभो ! नामधेयं त्वदीयम् ||
निष्प्रत्यूहं वरवरमुने! मानवः कर्मबन्धान् |
भस्मीकृत्य प्रविशति परं प्राप्यमेव प्रदेशम् || १९॥

ஸ்வப்நேபி த்வத் பத கமலயோரஞ்ஜலிம்  கல்பயித்வா |
ஷ்ருத்வா யத்வா ஸக்ருதபி விபோ நாமதேயம் த்வதீயம் ||
நிஷ்ப்ரத்யூஹம் வரவரமுநே மாநவ: கர்ம பந்தாந் |
பஸ்மீ க்ருத்ய பிரவிஷதி பரம் ப்ராப்யமேவ ப்ரதேஷம்.||  19||

உமது திருவடித் தாமரைகளில் கனவிலும் அஞ்ஜலி செய்தவன் அல்லது உமது திருநாமத்தை ஒரு தடவை கேட்டவனும் தடையினின்றி ஹே வரவரமுநியே! கர்ம பந்தங்களைச் சாம்பலாக்கி மிகவும் அடைய வேண்டிய இடத்தையே அடைகிறான்.

यस्मिन् किञ्चिद्विधिरपि यथा वीक्षितुं न क्षमः स्यात् |
वक्तुं शक्तः क इह भगवन्  ! वैभवं तत्त्वदीयम् ||
यस्सर्वज्ञः स खलु भगवानीक्षते तत्समग्रं |
तस्याऽपि त्वं वरवरमुने ! मन्यसे तत्वमेकः || २०॥ 

யஸ்மிந் கிஞ்சித் விதி ரபி  யதா வீக்ஷிதும் ந க்ஷம:ஸ்யாத் |
வக்தும் ஷக்த: க இஹ பகவந் வைபவம் தத் த்வதீயம் ||
ய: ஸர்வஜ்ஞ: ஸகலு பகவாந் ஈக்ஷதே தத் ஸமக்ரம் |
தஸ்யாபித்வம் வரவரமுநே மந்யஸே தத்வமேக: || 20||

எந்த விஷயத்தில் கொஞ்சம் ப்ரம்ஹனும் பார்ப்பதற்குத் திறமையற்றவனாகிறானோ ஹே பகவானே! அந்த விஷயத்தில் உமது மஹிமையை யார் சொல்ல வல்லவன்? எல்லாமறிந்த அந்த பகவானே அதை எல்லாம் பார்க்கிறான். அதற்கும் நீர் ஒருவரே தத்வமாக நிற்கிறீர்.      

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thiruvAimozhi – 7.9.9 – thiRaththukkE thuppuravAm

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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

Listen

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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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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thiruvAimozhi – 7.9.8 – ArvanO Azhiyangai

Published by:

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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 eighth pAsuram, AzhwAr says “You got me to sing thiruvAimozhi; even If I acquire the ability of everyone in the spiritual and material realms to enjoy, and even if I acquired matching faculties such as speech etc and enjoy your such great quality, 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

Eighth pAsuram. AzhwAr say “Am I worried that I cannot feel grateful enough until my existence alone? Will I be satisfied even if I enjoy [his qualities] along with all chEthanas who have not interest in bhagavath vishayam, with my gratitude and desire, for a long time?”

pAsuram

ArvanO Azhi am kai em pirAn pugazh
pAr viN nIr muRRum kalandhu parugilum
ErvilA ennaith thannAkki ennAl thannaich
chIr peRa in kavi sonna thiRaththukkE

Listen

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

Ervu – gyAnam, Sakthi etc which are required for singing poem
ilA – lacking
ennai – me
thannAkki – granting gyAnam etc in matters related to him
ennAl – by me
thannai – he who is perfect
sIr – qualities such as Seela (simplicity)
peRa – to acquire
in – sweet
kavi – poem
sonna – spoke
thiRaththukku – manner
Azhi am kai – manifesting beautiful combination of hand and divine chakra
em pirAn – my lord who bestowed knowledge and made me realise the relationship with him
pugazh – abundance of qualities
pAr – in his abodes of incarnations which is highlighted by earth
viN – the supreme abode which is in the form of spiritual sky
nIr – in vyUha state of milk ocean
muRRum – all chEthanas (sentient beings)
kalandhu – together
parugilum – even if enjoyed
ArvanO – will I be satisfied?

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

For the manner in which emperumAn who is perfect and who granted gyAnam etc in matters related to him, to me who is lacking gyAnam, Sakthi etc which are required for singing poem, and who spoke sweet poems to acquire qualities such as Seela etc, even if I enjoyed the abundance of qualities with the ability of all chEthanas who are in his abodes of incarnations which is highlighted by earth, in the supreme abode which is in the form of spiritual sky and in vyUha state of milk ocean, will I be satisfied?

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

  • ArvanO … – Even if I enjoyed the auspicious qualities of emperumAn with divine disc in his hand, along with the chEthanas of the earth and sky [material and spiritual realm] – would I be satisfied? The auspicious qualities of emperumAn who made his svarUpa (true nature), rUpa (form), guNa (qualities), vibhUthi (wealth) as the object of my poem. He is saying in thiruvAimozhi 3.9.9vAy koNdu mAnidam pAda vandha kaviyEn allEn Ay koNda sIr vaLLal Azhip pirAn enakkE uLan” (I am not a poet who have come to sing manushya with my mouth which is the sensory organ for speech; the most generous emperumAn whose qualities such as Anandham etc are examined in vEdhAntham, who is a great benefactor having divine chakra, is present for me exclusively as the distinguished one). Will I be satisfied even if I enjoyed forever with the ability of speech etc, ability to enjoy and the strength of those who are on land, in the sky and in the sea? kalakkai – being together with them. Alternatively – pAr and viN could be construed as indicating material realm and spiritual realm, and nIr indicates nIrmai (quality), implying “even I enjoyed with the strength and ability to enjoy, of the residents of both realms”.

When asked “What favour did he do, which makes you remain unsatisfied even after enjoying with the ability of everyone, forever?” AzhwAr says,

  • Ervu … – Here, it is indicating that he has no goodness in him. Previously (in fifth pAsuram), he indicated that he did not even have the desire to sing him; here, he says that he does not even have the qualification which is the root for that desire. While it is said in bruhadhAraNyaka upanishath 6.4 “brAhmaNA vividhishanthi” (brAhmaNas desire to know about brahmam), the qualification is explained subsequently there “yagyEna dhAnEna thapasAnASakEna” (by yagya (sacrifice), dhAna (charity), thapas (penance) etc); here, AzhwAr is saying that he even lacks that qualification.
  • ennAl thannaich chIr peRa in kavi sonna – The poem which brings about greatness to emperumAn who is perfect in all auspicious qualities. sarvESvaran was thinking that by this song of mine, he will acquire new glories. The sweetness of the poem is such that even if the qualities are not highlighted properly.
  • in kavi sonna thiRaththukku – For the manner in which the sweet poems were spoken. Other qualities become useless [in comparison to this quality of making me sing his glories].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 32 – thamakkadimai vEnduvAr

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avathArikai

AzhwAr says that while he is decisive in carrying out service to emperumAn his heart steps back, thinking “It is not proper on our part who have connection with this body to approach him”.

Let us go through the pAsuram and its meanings:

thamakkadimai vENduvAr dhAmOdharanAr
thamakkadimai seyyenRAl seyyAdhu emakkenRu
thAm seyyum thIvinaikkE thAzhvuRuvar nenjinAr
yAm seyvadhu ivvidaththu ingu yAdhu

Word by Word Meanings

adimai – being servile (towards those who are involved with him)
thamakku vENduvAr – one who desires it for himself
dhAmOdharanAr thamakku – for dhAmaOdhara (who had a scar to display to others, when he was tied down by yaSOdhA)
adimai sey enRAl – if told to carry out service
seyyAdhu – not doing it
nenjinAr – my mind, the elderly person [AzhwAr says this with derision]
emakku enRu – with stubbornness saying ‘I will do what I like’
thAm seyyum – what it does often
thIvinaikkE – the activity of going away [from emperumAn]
thAzhvuRuvar – will be interested in
ivvidaththu – when things are like this
ingu – in this world
yAm seyvadhu yAdhu – what is there for us to do?

vyAkyAnam

thamakkadimai vEnduvAr – one who likes to be servile toward those who are engaged a little bit towards him. This implies that emperumAn would like to be dependent on his followers by being servile to them, just as people say that they like something bitter or they like something sour.

Where have we seen this behaviour in emperumAn?

dhAmOdharanArAzhwAr says that we have seen such a behaviour when he was tied down to a mortar by his mother yaSOdhA through his stomach and beaten for stealing butter. The word dhAmOdhara means stomach being tied by a rope. The word adimai refers to being servile. Alternatively adimai could refer to followers [of emperumAn] and the meaning would change to [emperumAn] being affectionate towards his followers who are servile to him.

dhAmOdharanAr thamakku adimai sey enRAl seyyAdhuAzhwAr says that when he tells his heart to carry out service to kaNNa (krishNa) who is the follower of his followers, his heart does not carry this out.

emakkenRu thAm seyyem thIvinaikkE thAzhvuRuvar – he [the heart] will be stubborn saying “I will do whatever I want” and will carry out inappropriate acts only. Here the word thAm seyyum thIvinai refers to the act of moving away from emperumAn considering itself as ‘unsuitable’. The long syllable in thIvinaikkE implies that the heart is wont to doing this often.

nenjinAr – the elderly person who goes in his own way instead of listening to me!

yAm seyvadhu ivvidaththu ingu yAdhu – emperumAn is keen on taking us as his follower. The heart is keen on moving away from emperumAn. The opinion here is that AzhwAr is indecisive on whether to listen to his possession [heart] or to carry out as per emperumAn, who is the possessor.

We will take up the 32nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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