Monthly Archives: November 2018

thiruvAimozhi – 7.9.7 – vaigundha nAdhan

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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 seventh pAsuram, AzhwAr says “For this great favour of using me as a tool to sing this infinitely enjoyable poems, I will not be satisfied even if I enjoy him forever”.

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

vaigundha nAdhan en valvinai mAyndhaRach
cheykundhan thannai ennAkki ennAl thannai
vaigundhanAgap pugazha vaNdhIngavi
seykundhan thannai ennAL sindhiththArvanO?

Listen

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

vaigundha nAdhan – Having the greatness of being SrIvaikuNtanAtha

(the hurdles to enjoy him)
val – very strong
en vinai – my sin
mAyndhaRa – to destroy
sey – doing
kundhan – having the nature
thannai – him
ennAkki – making him to be understood by me
ennAl – having me as a tool
thannai – he who is having such greatness
vaigundhanAga – not to cause any blemish for his nature
pugazha – to praise
vaN – magnanimously
thIm – sweet
kavi – poem
sey – to do
kundhan – having the nature of favouring
thannai – him
sindhiththu – think
ennAL Arvan – when will I get satisfaction?

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

Having the greatness of being SrIvaikuNtanAtha, emperumAn had me as a tool, making him to be understood by me, having the nature of destroying my very strong sin, having such greatness of favouring me to sing magnanimous, sweet poem to praise him and not to cause any blemish for his nature; when will I get satisfaction by thinking about such emperumAn? Implies, that he will never get full satisfaction. “valvinai mAyndhaRach chey kundhan” is also explained as one who has the weapon named “kundha” to eliminate the enemies. “kavi sey kundhan” is also explained as one who is pure in nature, like “kundha” flower.

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

  • vaigundha nAdhan – Should I be satisfied that the one who favoured me is at par with me? How can I stay calm when the leader of nithyasUris comes and pursues me, who is a samsAri? It is even greater than what is explained in SrI rAmAyaNam kishkindhA kANdam 4.18 “lOkanAtha: purA bhUthvA sugrIvam nAtham ichchathi” (One who is the lord of the universe, is now desiring to have sugrIva as his leader). He first became lord of the universe to qualify to have SrI sugrIva mahArAja. Whether he attains it or not, he desired for that. Usually, one desires for unattainable goals only. As said in  SrI rAmAyaNam kishkindhA kANdam 4.21 “sarAmO vAnarEndhrasya prasAdham abikAnkshathE” (Such SrI rAma desired with noble thoughts, the grace of sugrIva).
  • en val vinai mAyndhaRa – Me who does not desire to eliminate my very strong sin.He said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” (mercifully bestowed unblemished knowledge and devotion) and did not say “mercifully bestowed unblemished knowledge and devotion to me” since he did not see himself as an entity before receiving that mercy; the previous state is explained as in thaiththirIya upanishath “asannEva bhavathi” (he does not exist).
  • val vinai mAyndhaRa – The sin is so strong that one would wonder whether even the omnipotent lord can remove it.
  • mAyndhaRach chey kundhan – One who was having the ability to eliminate my strong enemy; it is said in thiruvAimozhi 2.6.1adiyArkkuth thIrththu asurarkkuth thmaigaL sey kundhA” (He destroys the cruel sins for those who are his servitors, passes them on to those demoniac individuals causing them disaster). It can be construed that “mukundhA” is cut short in the beginning [thamizh grammar – thalaik kuRai]. Alternatively kundhan could be considered as a divine name of emperumAn. As seen in SrIvishNu sahasranAmam “kumudha: kundhara: kundha:“, kundhan is a divine name of emperumAn. It is explained there [in sahasranAmam] as his great ability of his partiality towards his devotees which makes him collect the vices of his devotees and place them on the demoniac persons. “thannai ennAkki” implies two meanings – making him [AzhwAr] at par with emperumAn and making him [AzhwAr] fully exist for emperumAn.
  • ennAl thannai vaigundhanAgap pugazhaemperumAn‘s action is similar to that of a father who gives a cow through charity to his son and will get it back from the son as charity.
  • vaigundhanAgap pugazha – paramapadham is called nithya vibhUthi (which always exists); but still he thinks that he acquired it due to AzhwAr‘s praises. This is similar to how AthmA is explained in thaiththirIya upanishat as “asannEva” (non-existing) and “santhamEnam” (to be existing), while AthmA is eternal. It is seen [in the world] that “one becomes great due to being praised by so and so person”; similarly, emperumAn thinks that only after AzhwAr’s praises, he feels comfortable in paramapadham.
  • vaN thIm kavi … – One who is having the purity of singing poems which are magnanimous and sweet, and considers such praises as his desired results. As said in thiruvAimozhi 1.1.1 “thuyar aRu sudaradi” (the divine feet which eliminate sorrow), his sorrows became eliminated after being sung by AzhwAr. Once AzhwAr’s sorrows were eliminated, emperumAn thought that he himself had sorrow and got that sorrow eliminated. When the body becomes afflicted with some disease, it is the soul which suffers [bhagavAn being the soul of everyone/everything hence anguishes]. SrI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu manushyANAm” (He feels the pain of the suffering of lowest of humans) – would he be anguished when his divine consorts in their private quarters or his mothers become anguished? “manushyANAm bhruSam bhavathi dhu:kitha:” (the pain of the suffering of lowest of humans). He is not just anguished, but he feels like an elephant which gets stuck in mud. “dhu:kithO bhavathi” – for them, they will feel the pain one day but will be healed the next day; but he will feel the pain freshly every day. If the disaster is for the individual, should the resulting sorrow also be for the same individual? Why is emperumAn anguishing here? emperumAn thinks “His suffering is not due to his carelessness but my carelessness” and hence he will feel the anguish freshly everyday. It is said in SrI rAmAyaNam AraNya kANdam 10.10 “hrIrEshA hi mamAthulA” (this is a great shame for me). emperumAn feels more shame than the AthmA.
  • ennAL sindhiththu ArvanO – His favour is so great; there is not enough time to show the gratitude; what will I do? After leaving this body, as one will be immersed in experiencing emperumAn, there will not be enough time to show the gratitude; the time we are here, there is not enough time; his favour is great; what will I do?

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 – 31 – azhagum aRivOmAy

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avathArikai

AzhwAr says that with the help of the supreme entity itself we got rid of our enemies and attained the benefit of carrying out kainkaryam to him.

Let us go through the pAsuram and its meanings:

azhagum aRivOmAy valvinaiyAith (yum) thIrppAn
nizhalum adithARum AnOm suzhalak
kudangaL thalai mIdhu eduththuk koNdAdi anRath
thadam kadalai mEyAr thamakku

Word by Word Meanings

val vinaiyai – cruel sins
thIrppAn – to get rid of
azhagum aRivOmAy – having the beautiful knowledge (that emperumAn is our means to attain him)
kudangaL thalai mIdhu eduththukkoNdu suzhala Adi – keeping the pots on top of the head and dancing in such a way that they come down spinning (from the sky)
anRu – after that
a thadam kadalai – that expansive thiruppARkadal (milky ocean)
mEyAr thamakku – for emperumAn, who attained (in order to take rest after having danced with the pots)
nizhalum adithARum AnOm – we became his shadow and his pAdhuka (footwear)

vyAkyAnam

val vinaiyaith thIrppAn azhagum aRivOmAy nizhalum adithARum AnOm – we, who are like a rat which has weak bones, instead of removing our sins through our  virtuous deeds, similar to removing dirt from a new, dirtied dress, have the beautiful knowledge of removing our sins with the help of the supreme being. We also became his servitors by remaining as his shadow and as his footwear. The word adithARu refers to both the footwear which fits well with the foot and the lines which are on the sole of the foot.

AzhwAr explains next as to for whom we are carrying out service.

suzhalak kudangal thalai mIdhu eduththukkoNdu Adi anRu aththadangadalai mEyAr thamakkuemperumAn, in his incarnation as krishNa, stood at the junction of four streets, manifesting the beauty of his divine form to all, and carried pots on his head, with which he danced. While dancing, he spun around in such a way that it appeared as if the pots were spinning from the sky. In order to take rest from the tiredness of such dancing, he reclined in the milky ocean. For such emperumAn, we became his shadow by remaining with him always. In the same way, we also became his footwear and the lines on the sole of his foot by carrying out service to him. The opinion here is that we became focussed and carried out service to emperumAn by remaining as his shadow during his incarnation as krishNa as well as later when he ascended to thiruppARkadal, much similar to how lakshmaNa had carried out service to SrI rAma, both at ayOdhyA and in the forest, when SrI rAma was awake or asleep.

We will go on to the 32nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 7.9.6 – in kavi pAdum

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 sixth pAsuram, AzhwAr becomes blissful thinking “Instead of getting the likes of parASara, vyAsa, vAlmeeki to sing about you, you are using me as a tool to sing perfect poems!”

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

in kavi pAdum parama kavigaLAl
than kavi thAn thannaip pAduviyAdhu inRu
nangu vandhu en udan Akki ennAl thannai
van kavi pAdum en vaigundha nAdhanE

Listen

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

in – infinitely sweet
kavi – poems
pAdum – those who sing
parama kavigaLAl – by the great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who have none greater, mudhalAzhwArgaL (et al)
than – matching him
kavi – poem
thAn – him (being the instigator)
thannai – himself who has infinite greatness
pAduviyAdhu – instead of making them sing ever
inRu – today
nangu – with intent
vandhu – came

(that poem)
ennudan – with me
Akki – made
en – for me
vaigundha nAdhanE – manifesting his greatness of being SrIvaikuNtanAtha (lord of SrIvaikuNtam)
ennAl – through me
thannai – him who has such greatness

(to match such greatness)
van – perfectly
kavi pAdum – will sing poems.

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

Instead of making great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who sing great, infinitely sweet poems to sing poems which match him, about himself who has infinite greatness, today, with intent, he has come to me, manifesting his greatness of being SrIvaikuNtanAtha and will perfectly sing poems on him who has such greatness, through me.

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

  • in kavi pAdum parama kavigaLAlAzhwAr says “Now, if he wanted to have some one praise him through poems, he could have engaged SrI vEdha vyAsa bhagavAn, SrI parASara bhagavAn, SrI vAlmeeki bhagavAn et al, and if he wanted more such poets, mudhalAzhwArgaL who are glorified as “sendhamizh pAduvAr” (pure thamizh poets) are also present; leaving them all aside, he engaged me in this task. What an amazing quality is this!” When one [bhUthaththAzhwAr] among the first three AzhwArs was asked to sing a poem, he beautifully sang iraNdAm thiruvandhAdhi 75perugu madha vEzham” pAsuram. It is explained in detail here:
    • perugum … – The male elephant which is letting out (exulting) fluid which is flowing like flood waters.
    • mAppidikku mun ninRu – Its [the female elephant’s] greatness is such that it can enslave such majestic male elephant which comes at it.
    • mun ninRu – The male elephant stood in front of the female elephant being ready to complete any task saying “What shall I do for you?”
    • iru kaN iLa mUngil vAngi – Pulling the young bamboo shoot with two nodes; though it runs around with pride in the forest, due to the great attachment towards the female elephant, it pulled the bamboo shoot carefully
    • arugirundha thEn kalandhu – Just as all raw materials will be kept ready for thirumanjanam (sacred bathing of the lord), dipping the bamboo shoot in the honey which is readily available in the mountain caves. AzhwAr is mercifully saying “kalandhu” as if mixing two fluid substances.
    • nIttum – As the male elephant is willingly offering it to the female elephant, the female element stands as if saying “you give it to the one who likes to receive it from you”.
    • vAn kalandhu … – Just as the bamboo shoot and honey are mixed, cloud and emperumAn‘s divine body complexion are mixed. By the great poets (such as mudhalAzhwArgaL) who can sing such beautiful poems.
  • than kavi thAn thannaip pAduviyAdhu – The poem is his. He is the poet. And he is the one who reveals it. Not having them [such poets] to reveal his glories with his own words, being the one who reveals it.
  • inRu nangu vandhu – Saying “Arriving here today to uplift me”. Alternatively, it is read as “nangu uvandhu” (being well pleased); that is considering it as a pleasure to sing this poem.
  • en udan Akki – Having me as an inseparable tool.
  • van kavi pAdum – Having rich words, as said in thiruvAimozhi 4.5.2moyya sollAl” (made with words which are collected together), instead of being lax (untied).
  • en vaigundha nAdhanEemperumAn thought “as we have the eternal unshakeable paramapadham as the residence, I should make AzhwAr sing thousand pAsurams which remain eternal like vEdham without perishing ever”. He thought that the greatness acquired by being the object of these poems is at par with having paramapadham as residence.

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 – 30 – ingillai paNdupOl

Published by:

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avathArikai

AzhwAr says “Let emperumAn’s greatness and eminence remain. After we start meditating on his auspicious qualities, there is no place in our heart for our karmas (virtuous and sinful deeds) which have been troubling us and which were hurdles in attaining him”.

Let us go through the pAsuram and its meanings:

ingillai paNdupOl vIRRiruththal ennudaiya
sengaNmAl sIrkkum siRidhuLLam angE
madiyadakki niRpadhanil valvinaiyAr thAm mINdu
adiyeduppadhanRO azhagu

Word by Word Meanings

ingu – in my mind (for my karmas)
paNdu pOl – like earlier times
vIRRiruththal illai – there is no place to sit expansively
ennudaiya sengaNmAl – my swAmy (lord), having reddish eyes indicating affection, that sarvESvaran’s
sIrkkum – auspicious qualities
(idamillAdahapadi – without a place)
uLLam siRidhu – my heart is very small
valvinaiyAr thAm – my cruel sins
angE – in that same place (wherefrom they were ruling)
madi adakki niRpadhanil – instead of standing submissively, folding the end of their dress
mINdu – moving away from there
adi eduppadhanRO azhagu – isn’t stepping back, a thing of beauty?

vyAkyAnam

ingillai paNdu pOl vIRRiruththal – There is no place in my heart for my karmas (virtuous and sinful deeds) which were sitting expansively as if they were ruling my heart since time immemorial. vIRRiruththal – sitting in a way which displays their excellence.

What has happened now for them?

ennudaiya sengaNmAl sIrkkum siRidhuLLam – my heart is so small that there is no place even for the auspicious qualities of emperumAn who is my swAmy (lord) and who has reddish eyes. The term sengaNmAl indicates that he is supreme and that he has deep affection towards his followers. mAl – he is a huge supreme being.

Next, AzhwAr says something assuming that the sins had requested him “We will stand in a corner there itself”

angE madi adakki niRpadhanil valvinaiyAr thAm mINdu adi eduppadhanRO azhagu – AzhwAr says that it will be respectable for the cruel sins to vacate their place instead of standing in a corner, shrinking themselves, in the place where they were ruling roost all along. AzhwAr is using the term valvinaiyAr in a derisive way [to indicate as if he is giving them respect]. madi – refers to the front portion of the dress worn by women which is tucked in the waist. madiyadakki indicates that the cruel sins are willing to stand in a corner, by shrinking themselves.

The essence of this pAsuram is that sins will be removed if one meditates on emperumAn’s auspicious qualities.

We will take up the 31st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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

thiruvAimozhi – 7.9.5 – sIr kaNdu

Published by:

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

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 – 29 – uNara oruvarkku

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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 7-17thEshAm 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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thiruvAimozhi – 7.9.4 – appanai enRu maRappan

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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 fourth pAsuram, AzhwAr says “There is nothing amazing if he sings his glories himself; but he got me who is unqualified, to do it; I have no means to forget this favour”.

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

appanai enRu maRappan en AgiyE
thappudhal inRith thanaik kavi thAn solli
oppilAth thIvinaiyEnai uyyak koNdu
seppamE seydhu thiriginRa sIr kaNdE

Listen

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

en AgiyE – in me
thappudhal inRi – without missing
thanai – him
thAn – himself
kavi solli – singing praises
oppu ilA – matchless
thI – cruel
vinaiyEnai – me, the sinner
uyya – to be uplifted
koNdu – accepted

(like interacting with nithyasUris, who are unaffected by the defects of samsAram)
seppamE – honestly
seydhu thiriginRa – acting and interacting
sIr – quality (simplicity)
kaNdu – on seeing
appanai – one who is benefactor in this manner
enRu – even if he becomes harmful
maRappan – will I forget?

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

emperumAn accepted me, the matchless cruel sinner; being within me, he sang praises on him, without missing [anything], and uplifted me. On seeing his quality of having honest actions and interactions, even if such benefactor becomes harmful, will I forget him?

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

  • appanai enRu maRappan – When will I forget the benefactor? [Never]

When asked “Now, will you be able to forget him even if he causes harm to you? And, what favour did he do which makes you never forget him?”, AzhwAr says,

  • en AgiyE thappudhal inRith thanaik kavi thAn solli – When having me as a tool to sing, he sang in such a manner that he is unaffected by my defects.
  • en AgiyE – Being with me; embAr mercifully gives an explanation for this – if he himself sings, it will be excellent; if I sang too, I will try hard and somehow complete it. But, even while having me as a tool and singing, he completed it without getting affected by my defects.
  • thanaik kavi thAn solli – he sang matching the object [himself] of praise.
  • oppu ilAth thI vinaiyEnai uyyak koNdu – For having me as a tool and making me sing this, how much did I change from my previous [materialistic] state? Have I progressed even a little bit since then?
  • oppu ilAth thI vinaiyEnai uyyak koNdu – AzhwAr is saying “I am comparable to him”. Just as there is no match for his omniscience and omnipotence, there is no match for my ignorance and incapability.
  • uyyak koNdu – Accepting me to uplift me as said in thaiththirIya upanishath “santhamEnam” (the learned people accept him to exist).
  • seppamE seydhu thiriginRaAzhwAr is saying “with me who has a mischievous heart, emperumAn interacted honestly just as he would interact with nithyasUris who are unaffected by the defects of samsAram”; or he is saying “emperumAn who protects me”.
  • sIr kaNdE – On meditating upon such qualities such as seelam (simplicity) etc, when will I forget my benefactor?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 28 – anRE nam kaN

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avathArikai

When AzhwAr meditated on emperumAn’s divine form when he measured the worlds, he desired to see that form with his eyes, which are external, on his face. He becomes disgusted when he is not able to see emperumAn with his external eyes and after thinking about it, says “it is not emperumAn’s fault that we are unable to see him. It is our fault only”.

Let us go through the pAsuram and its meanings:

anRE nam kaN kANum AzhiyAn kAruruvam
inRE nAm kANAdhiruppadhuvum enREnum
katkaNNAl kANAdha avvuruvai nenjennum
utkaNNEl kANum uNarndhu

Word by Word Meanings

kaN kaNNAl – with the external eye which goes by the name of ‘eye’
enREnum kANAdha – cannot be seen at any point of time
avvuruvai – that divine form
nenju ennum – what is called as mind
uL kaN – eye which is inside
uNarndhu kANumEl – if it can visualise
anRE – at that time itself
AzhiyAn kAr uruvam – the dark divine form of one who holds the divine disc in his hand
nam kaN kANum – our external eye will also see
nAm kANAdhiruppadhuvum – our inability to see emperumAn
inRE – now (when we cannot visualise him with our heart)

vyAkyAnam

anRE nam kaN kANum AzhiyAn kAruruvam – our external eye will see the dark, divine form of the supreme being who holds the divine disc on his hand, only on that day.

When asked, “On which day?” AzhwAr says

enREnum kaN kaNNAl kANAdha avvuruvai nenjennum uL kaN uNarndhu kANumEl – our external eye is similar to the eye which is present on the feather of a peacock. On that day when our heart, which is also called as internal eye, is able to see the divine form of emperumAn, our external “peacock” eye, which is unable to see the divine form of emperumAn, will be able to see.

inRE nAm kANAdhiruppadhuvum – it is now when our internal eye of heart is unable to visualise emperumAn that our external eye is also not able to see. When the internal eye sees him, the external eye will also see him.

When AzhwAr said in the 26th pAsuram that he and his heart are now in harmony, why is it that his internal eye (heart) is not able to see emperumAn? The opinion here is that only when one reaches the stage of paramabhakthi in which the person cannot sustain himself if he separated from emperumAn, could the heart be able to visualise him. Thus the implied meaning is that when one survives when separated from emperumAn, he would not be able to see emperumAn with his external eye.

We will move on to the 29th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.9.3 – Amudhalvan ivan

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Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

nammAzhwAr and emperumAnAr – AzhwArthirunagari

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the th pAsuram, AzhwAr says “There is no means to forget the great benefactor who used me as a tool and sang about himself”.

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

Amudhalvan ivan enRu thanthERRi en
nA mudhal vandhu pugundhu nallinkavi
thU mudhal paththarkkuth thAn thannaich chonna en
vAy mudhal appanai enRu maRappanO?

Listen

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

mudhalvan – he, the causal lord
ivan Am – to be sung by him
enRu – saying
than – him
thERRi – determined in his mind (upon me)

(for that)
mudhal – first
en nA – in my tongue
vandhu pugundhu – entered
nal – having no shortcoming in the meanings and the words
in – being very relishable
kavi – poem
thU – having sathva Sudhdhi (purity of goodness)
mudhal – etc
paththarkku – to be enjoyed by those who have bhakthi
thAn – he himself
thannai – about himself
sonna – spoke
en vAy – for my speech
mudhal – cause
appanai – benefactor
enRu maRappan – will I forget?

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

emperumAn, the causal lord said “I should be sung by him [AzhwAr]” and determined in his mind. He first entered my tongue and spoke [sang] about himself the most relishable poem which is having no shortcoming in the meanings and the words, which is having sathva Sudhdhi etc, and is to be enjoyed by those who have bhakthi. How will I forget the benefactor who is the cause for my speech? Implies that only if his benefactorship is not shining ever [which will not happen – it will always be shining], could he be forgotten. Also this can be construed as making me understand that he is the apt one to be praised. vAy mudhal could also mean the apt cause. thU mudhal paththar could also mean the main bhakthas (devotees) who are ananya prayOjanas (those who don’t expect anything other than kainkaryam).

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

  • Amudhalvan ivan enRu than thERRi – Bringing in clarity in me that he is the primordial lord; bringing clarity in me to know that he is the one who is spoken about as the upAsyan (target of meditation/worship) in kAraNa vAkyams (portions of vEdham which establish the cause of everything); alternatively – emperumAn bringing clarity about his svarUpam etc in me saying “we are trying to reform samsAram to become like paramapadham; and you are the chosen one”. [An incident from ALavandhAr’s life is highlighted, contextually] An explanation is mercifully given here – when ALavandhAr was mercifully present near the kariya mANikkAzhwAr (kariya mANikkap perumAL sannidhi in kAnchIpuram), he noticed udaiyavar (iLaiyAzhwAr then) arriving at the eastern side of the sannidhi, and he mercifully said ‘Amudhalvan ivan‘ (he is the leader who will bring glories to our sampradhAyam)”.
  • en nA mudhal vandhu pugundhu – Unlike in the case of SrI vAlmeeki bhagavAn authoring SrI rAmAyaNam where first sarvESvaran blessed brahmA who in turn ordered sarasvathi as said in SrI rAmAyaNam bAla kANdam 2.31 “machchandhAdhEva thE brahman pravruththEyam sarasvathI” (Oh sage! sarasvathI has arrived by my grace! You shall write the history of SrI rAma now) to bless SrI vAlmeeki bhagavAn and made him author SrI rAmAyaNam, without any intermediaries, he himself entered my tongue directly. Alternatively, it is saying, he became the root for my tongue.
  • nal in kavi – While all the expected qualities are present in the poem, the words in the poem themselves are so attractive.
  • thU mudhal paththarkku – For the nithyasUris, who are untouched by the defects of samsAram ever, as said in thiruvAimozhi 10.7.11 “kEttu ArAr vAnavargaL“, AzhwAr spoke to be praised by such nithyasUris. Alternatively – it is for the mumukshus (liberation seekers) who are primary in this samsAram.
  • thAn thannaich chonna – Instead of him directly authoring it and instead of me authoring it on my own, he entered my tongue and spoke about himself.
  • en vAy mudhal appanai – Saying “my apt benefactor who is the causal lord”; also it could be considered as AzhwAr repeating what he said in “en nA mudhal” and saying that emperumAn being the cause for his speech.
  • enRu maRappanO – Since I had previously forgotten him from time immemorial, would I forget even if the future which is available for me to think about him is changed to make me forget him? As it was difficult for me to think about him previously, now it is difficult for me to forget him; now, will I be able to forget him ever?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 27 – adiyAl padi kadandha

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avathArikai

By saying “isaindhozhindhOm” in pAsuram 26, AzhwAr said that he does not have any shortcoming and by saying “aruLennum thaNdAl” he said that whatever he gets is through emperumAn only. What remains to be done now is to enjoy emperumAn! He does that in this pAsuram.

Let us go through the pAsuram and its meanings:

adiyAl padi kadandha muththO adhanREl
mudiyAl visumbaLandha muththO nediyAy
seRi kazhalgaL thAL nimirththuch chenRulagamellAm
aRigilamAl nI aLandha anRu

Word by Word Meanings

nediyAy – Oh one who is superior to everyone else!
nI – you
seRi kazhalgaL – having anklets which are close to each other
thAL – divine feet
nimirththu – making them grow
ulagam eLLam senRu – going to all the worlds
aLandha anRu – during that time when you divinely measured the worlds
padi kadandha muththO – is the happiness due to measuring all the worlds (which we see on your divine face)?
adhu anREl – if it is not due to that
mudiyAL – with your divine head
visumbu aLandha muththO – is it the happiness due to measuring the skies (which we see)?
aRigilam Al – we do not know; how amazing is this!

vyAkyAnam

adiyAl padi kadandha muththO adhanREl mudiyAl visumbaLandha muththO – If we consider the samskrutha word mugdha: to have got changed to muththu in thamizh, then the meaning for the world mugdha which is ‘infant’ would transform to ‘beauty’ in thamizh for muththu. Once AzhwAr said “yAnum ennenjum isaindhozhindhOm” (once my heart and I decided to be in harmony), emperumAn became very happy. AzhwAr enjoys that beauty on emperumAn’s face. He is asking whether the beauty that he is seeing on emperumAn’s face is the beauty which was there on emperumAn’s face when he measured the worlds with his divine foot or it is the beauty which was there on emperumAn’s face when he measured the skies with his divine head. Alternatively, we can consider that AzhwAr is referring to muththu (pearl) which is one of the nine gems. Later in the pAsuram, AzhwAr is referring to seRikazhal which is anklet made with pearls. Also, in thiruviruththam 50 AzhwAr mentions about NIL mudi veNmuththa vAsigaiththAy (having his crown with white pearls). Hence we can consider that AzhwAr is enjoying the beauty of divine ornaments on emperumAn by asking whether they are the pearls when he measured the divine worlds or they are the pearls when he measured the skies. Since in mUnRAm thiruvandhAdhi 90, pEyAzhwAr mentions about silambum seRi kazhalum whereby the pearl which is inside the ornament is manifested outside or in this pAsuram itself, by referring to emperumAn wearing anklets which have pearls packed closely, we can consider that pearls are there on the divine foot. Another interpretation for muththu is that in samskrutham, muth refers to happiness. Thus we can consider that AzhwAr is asking emperumAn whether the happiness on his divine face is due to his measuring the worlds with his divine foot or due to his divine face pervading the skies.

aRigilam – we are not able to determine this.

Al – How amazing is this!

nediyAy – AzhwAr calls out to emperumAn as Oh thrivikrama! Or as one who is superior to everyone else!

The verse can be rearranged to read nediyAy seRi kazhalgaL thAL nimirththuch chenRulagamellAm nI aLandha anRu adiyAl padi kadandha muththO adhanREl mudiyAl visumbaLandha muththO aRigilam Al.

We will take up the 28th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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