Monthly Archives: January 2019

iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 80 – piRappiRappu

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avathArikai

AzhwAr had said in the previous pAsuram that even if one were born in a lowly birth in this world, that birth in which a chEthana engages in servitude to emperumAn is the greatest. In this pAsuram he says that he considers even mOksham (liberation) as a suffering if that mOksham makes him forget emperumAn.

Let us go through the pAsuram and its meanings:

piRappiRappu mUppup piNi thuRandhu pinnum
iRakkavum inbudaiththAmElum maRappellAm
EdhamE enRallAl eNNuvanE maNNaLandha
pAdhamE EththAp pagal

Word by Word Meanings

piRappu iRappu mUppu piNi thuRandhu – getting rid of birth, death, old age and disease

pinnum – beyond that

iRakkavum inbu udaiththAmElum – even if the immeasurable blissful kaivalya mOksham (a state in which AthmA enjoys itself) occurs

maN aLandhAn – sarvESvara (lord of all) who measured the worlds

pAdham – divine feet

EththA – not worshipped

pagal – that which occurs during that time

maRappu ellAm – being forgetful [of emperumAn]

EdhamE enRallAl eNNuvanE – will I think of it as anything other than being the embodiment of sorrow?

vyAkyAnam

piRappu iRappu mUppu piNi thuRandhu pinnum iRakkavum inbu udaiththAmElum– After getting rid of birth, death, old age and disease in samsAram (materialistic realm), even if immeasurable happiness results. The opinion here is that even if kaivalyam, which is the immeasurable experience of AthmA about itself occurs, as mentioned in SrI bhagavath gIthA 7-29 “jara maraNa mOkshAya” (the liberation which follows old age and death), thiruvAimozhi 1-7-1 “piRaviththuyaraRa” (to get rid of the sorrow of repeated birth and death), thiruvAimozhi 8-3-2 “maraNam thORRam vAnpiNi mUppenRivai mAyththOm ” (we have achieved nothing other than getting rid of birth, death, terrible diseases and old age), thiruvAimozhi 6-9-10 “kuRugA neeLA iRudhi kUdA enai uZhi siRugA perugA aLavailinbam sErndhAlum maRugAlinRi mAyOn! unakkEyALAgum siRU kAlaththaiyuRumO? andhO! theriyilE” (Oh amazing entity! Even if we get the pleasure if kaivalyam in which there is no change in the basic nature of AthmA, there is no contraction or expansion etc over very long period of time, if we analyse, will it equal the pleasure of being your servitor even if it is for a very short time? Alas, it will not).

iRakkavum inbudaiththAmElum – even if immeasurable happiness results…..

maNNaLandhAn pAdhamE EththAppagal maRappellAm EdhamE enRallAl eNNuvanE – will I consider that state [of kaivalyam] as one of happiness instead of one of sorrow if I do not praise the divine feet of emperumAn who measured all the worlds and who is the epitome of simplicity, but forget about him during that time of enjoying that happiness [resulting from that kaivalyam]?

We will take up the 81st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.1.5 – AruyirEyO!

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, when emperumAn says “you perform the necessary sAdhanAnushtAnam (means) and come and see me”, AzhwAr responds “there is no such thing that I put in some effort to reach you and see you; you, who are the controller of all, should show me yourself”.

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

Fifth pAsuram. emperumAn says “As the result is for you as said in pUrva mImAmsA ‘SAsthrapalam prayOkthari (When AthmA becomes karthA (doer), SAsthram is of use), should the effort also be in you?” AzhwAr responds “There is nothing which can be seen and attained by my effort”.

pAsuram

AruyirEyO! agalidamuzhudhum padaiththidandhu uNdumizhndhu aLandha
pEruyirEyO! periya nIr padaiththu anguRaindhadhu kadaindhadaiththudaiththa
sIriyarEyO! manisarkkuth thEvar pOlath thEvarkkum dhEvAvO!
OruyirEyO! ulagangatkellAm unnai nAn engu vandhuRugO!

Listen

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

(as said in “prANasya: prANa:“, since you sustain vital air which sustains everything)
AruyirE – being my perfect life
agal – expansive
idam – world
muzhudhum – all
padaiththu – created
idandhu – dug it out (without getting destroyed in deluge)
uNdu – protected it by placing it in stomach
umizhndhu – spit it out (to let it see outside)
aLandha – measured and accepted (to eliminate the claim of ownership by others)
pEruyirE – being the lord who is greater than all

(to uplift the world)
periya nIr – the singular [causal] ocean which is a huge water body
padaiththu – created
angu – there
uRaindhu – mercifully rested
adhu – kshIrArNavam (milk ocean, which is a transformed state of that causal ocean)
kadaindhu – churned
adaiththu – built a bridge (across another ocean which is of the same kind)
udaiththa – broke (to provide fresh water for samsAris (worldly people) by his dhanushkOti (edge of his bow))
sIriyarE – being the best (like the soul, in protecting his devotees)
manisarkku – for humans et al
thEvarpOla – like dhEvas who are desirable [object of worship]
thEvarkkum – for dhEvas
dhEvA – being the (desirable) refuge
ulagangatkellAm – for all the creatures (which are sustained by prANa)
OruyirE – Oh singular AthmA!
unnai – Other than you (who are the singular AthmA [paramAthmA] unlike the jIvAthmAs who are many in count and who remain the dhAraka (one who sustains), SEshi (lord), parivan (caretaker), udhdhESya (desirable) for their bodies)
nAn – I (who am dhArya (sustained), SEShabhUtha (servitor), rakshya (protected), ASraya (depend on), niyAmya (controlled) by/for you only)
engu – where
vandhu – come
uRugO – will attain you?

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

Being my life and being the lord who is greater than all, you created all the expansive world, dug it out, protected it by placing it in stomach, spat it out, measured and accepted it; you being the best, created the singular [causal] ocean which is a huge water body and mercifully rested there; you churned kshIrArNavam, built a bridge and broke the ocean; just like dhEvas are desirable for humans et al, you are desirable for dhEvas; oh singular AthmA who is being the refuge for all the creatures! Where else other than you, will I come and attain? AzhwAr is implying “While you who are supremely independent can put in some effort and that will lead to the result, if I who am fully dependent on you put in some effort, there is no possibility of getting the result”. “O” in the end of the worlds reveals AzhwAr’s anguish thinking “how can paramAthmA suggest the AthmA to put in some effort!”

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

  • AruyirEyO – When you are my life, what sAdhanAnushtAnam can I perform to reach you? Isn’t the protection of the SarIram (body), the responsibility of the AthmA (soul)? Will the body protect itself?

AzhwAr asks “Is it just the relationship? Have you also not demonstrated?”

  • agal idam muzhudhum padaiththu – emperumAn created the expansive world through his sankalpam as stated in thaiththirIya upanishath “bahusyAm” (let me become many), dug it out as mahAvarAha when it was tormenting in deluge, protected it by placing it in his stomach during the subsequent deluge, spat it out so that it does not suffocate inside for a longtime, walked up and measured it when it was snatched by mahAbali. Should you who help others in difficult times without them calling out for you, not help me as well?
  • pEruyirEyO – Oh great lord!
  • periya nIr … – He is indifferent towards all kinds of help irrespective of whether it is done for all or his own dear consort, SrI mahAlakshmi.
  • periya nIr padaiththu angu uRaindhu – Created the causal ocean and rested there for the purpose of creation.
  • adhu kadaindhu … – He churned the ocean to acquire her [SrI mahAlakshmi]; he then built a bridge to unite with her and subsequently broke it so that the rAkshasas from there will not be able to cross over the ocean to trouble the devotees.
  • sIriyarEyO – Oh one who has the greatness of equally accepting pirAtti who is eternally united with you and others!
  • manisar … – Just as dhEvas are with respect to manushyas with respect to their wealth/opulence and greatness, sarvESvaran is superior with respect to those dhEvas.
  • Or uyirEyO ulagangatkellAm – Will the body or the AthmA think about the well-being? [Or – distinguished] If there is any other entity like you, I can engage in sAdhanAnushtAnam to attain you. What will I who am a body for you who are my soul, do as means, to attain you? While the AthmA can care for the well-being of the body, can the body itself care for it? How can I, who am supported by you, controlled by you and servitor to you, protect while you, who are the support, controller and lord, exist? As AthmA has the identity of being SarIra (body) for bhagavAn due to AdhAra – AdhEya (support – supported) and niyanthru – niyAmya (controller – controlled) relationships, the consciousness in the AthmA is only present to accept that “You are the means” and not to individually engage in sAdhanAnushtAnam.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 79 – uNNAttuth thEsanRE

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avathArikai

In the previous pAsuram, AzhwAr had instructed his heart to stay focussed on experiencing the auspicious qualities of emperumAn. In this pAsuram, he mentions about the glory of those who are focussed like that.

Let us go through the pAsuram and its meanings:

uNNAttuth thEsanRE Uzhvinaiyai anjumE
viNNAttai onRAga mechchumE maNNAttil
ArAgi evvizhi viRRAnAgilum Azhiyangaip
perAyaRkALAm piRappu

Word by Word Meanings

maNNAttil – on this earth

ArAgi – even if one were in lowly birth

evvizhi viRRAnAgilum – even if (he were) engaged in lowly profession [for a livelihood]

Azhi am kai pEr AyaRku – to kaNNa (krishNa) who holds the beautiful divine disc on his divine hand

AL Am piRappu – birth which is apt to carry out servitude

uL nAttu thEsu anRE – is it not sacred similar to the resplendence of paramapadham which is very intimate (to emperumAn)?

Uzh vinaiyai – thinking of sins carried over since time immemorial

anjumE – will it be fearful?

viNNAttai – svarga (heaven)

onRAga mechchumE – will it consider that as an entity?

vyAkyAnam

Azhiyangaip pErAyaRku ALAm piRappu uL nAttuth thEsanRE – isn’t the birth which stays focussed on carrying out kainkaryam to other human beings considered to have the resplendence of paramapadham (SrIvaikuNtam) even if one were the lord of all, who carries the divine disc in his divine hand? AzhwAr, though remaining in this leelA vibhUthi (materialistic realm), calls paramapadham as uL nAdu in line with emperumAn’s thinking. Since in the vyAkyAnam (commentary) for this prabandham, this meaning has been given as the second interpretation, it is clear that AzhwAr considers leelA vibhUthi  as uL nAdu and the birth in this realm to have resplendence. This will be clarified at the end of the commentary. It is pertinent to recall here what SrI maNavALA mAmunigaL wrote in his commentary for the 81st chUrNika (aphorism) of AchArya hrudhayam  for the portion Azhiyangaip pErAyaRkALAm piRappu – uNNattuth thEsanRE  “Unlike the outer realm leelA vibhUthi which is full of people who are highly ill disposed towards emperumAn, the physical form taken by AthmA (soul) has resplendence in paramapadham which is very close to emperumAn and which is favourable to him being full of great sweetness. The opinion is that just like taking the physical form which is apt for carrying out kainkaryam (service) to emperumAn in paramapadham, even for AthmA, which is the object of servitude, this will create resplendence”. The term pErAyan denotes the maturity which kaNNa (krishNa) has in the qualities of being a cowherd, when compared to other cowherds who could be thought to be nithyasUris.

Uzhvinaiyai anjumE – will those who have such a birth, be fearful of sins?

viNNAttai onRAga mechchumE – will such people consider the worlds of dhEvas such as brahmA et al, as significant? Has it not been said in SrI guNarathnakOsam 21 that going to heaven is considered lowly by these people “yath dhUrE manasO yadhEvathamasa: pArE yadhyadhathbhutham yath kAlAth apachEnimam  surapurI yadhgachchathO dhurggathi I sAyujyasya yadhEva sUdhirathavA yadhdhurgraham madhgirAm thadhvishNO: paramam padham thava kruthE mAtha: samAmnAsishu: II” (Oh mother! vEdhas state that vishNu’s paramapadham (SrIvaikuNtam)  which is (a) beyond anyone’s mind, (b) beyond primordial matter, (c) wondrous, (d) unchanged by time, (e) making those who desire to attain it to consider even heaven as being like hell, (f) granting equality with the supreme being in eight specific characteristics and (g)  beyond my speech, exists only for you)! Didn’t lakshmaNa say in SrI rAmAyaNam ayOdhyA kANdam 3-5 that going to heaven is similar to going to an inappropriate place “na dhEvalOkAkramaNam nAmarathvamaham vruNE I aiSvaryam vA’pi lOkAnAm kAmayE na thvayA vinA II” (I,  separated from you, will not like living in SrIvaikuNtam which is inhabited by nithyasUris, kaivalyam (soul enjoying itself) and the opulence in all the worlds)! SrI parASara maharishi (author of SrI vishNu purANam) also said that for one who is involved with emperumAn, even the position of indhra is a hurdle, as mentioned in SrI vishNu purANam 2-6-41 “vAsudhEvE manO yasya japahOmArchanAdhishu I thasyAntharAyO maithrEya! dhEvEndhrathvAthikam padha(la)m II” (Oh maithrEya! For one whose mind is involved with vAsudhEva through prayer, rituals and worship, benefits such as being the head of celestial entities etc become hindrances).

viNNAttai onRAga mechchumE – when the term uL nAdu is considered to be leelA vibhUthi (materialistic realm) viNNAdu should be considered as referring to paramapadham. These people will not think that attaining paramapadham is greater than carrying out kainkaryam to emperumAn in this world.

maNNAttil ArAgi evvizhi viRRAnAlum . . . . piRappu – this earth, which is materialistic realm, as it is, is very lowly; in this realm, even if one were born in a lowly birth, have lowliness in knowledge and deeds etc, one should desire for enjoying emperumAn and carrying out kainkaryam to him. If these are not there, even if one has greatness in birth [being born in a great clan], carries out great deeds and has knowledge, these will be considered to be without any purpose.

Let us take up the 80th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 33 – kOvAna Isan

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krishna-7-bulls-azhwarEssence of thiruvAimozhi 4.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of highlighting how emperumAn eliminated the time limitation and gave enjoyment and is mercifully explaining it.

How is that done? For AzhwAr who desired to enjoy emperumAn’s forms which were distant in place and time, since emperumAn is known as “kAla chakkaraththAn” (having the chakra to control the wheel of time), he presented everything as happening in current time, and manifested his great love where he considers AzhwAr’s sustenance as everything for him, AzhwAr became fully satisfied, enjoys emperumAn’s quality of being the beloved and out of great bliss of such enjoyment, speaks about the same in thiruvAimozhi 4.3 “kOvai vAyAL“. mAmunigaL mercifully explains this briefly, starting with “kOvAna Isan“.

pAsuram

kOvAna Isan kuRai ellAm thIravE
OvAdha kAlaththu uvAdhithanai – mEvik
kazhiththadaiyak kAtti kalandha guNam mARan
vazhuththudhalAl vAzhndhadhindha maN

Listen

word-by-word meanings

kOvAna Isan – emperumAn who is sarvaSEShi (lord of all)
kuRai ellAm thIravE – to eliminate all worries
OvAdha kAlaththu – as time continues to move forward
uvAdhithanai – great limitations
mEvi kazhiththu – uniting with him and eliminated
adaiyak kAtti – manifested all his activities which were desired by AzhwAr previously
kalandha guNam – united (with AzhwAr)
mARan vazhuththudhalAl – as AzhwAr praised
indha maN – this world
vAzhndhadhu – sustained itself [seeing that]

Simple Translation

emperumAn who is sarvaSEShi united with AzhwAr and eliminated the great limitations while  time continues to move forward, to eliminate all worries of AzhwAr, and manifested all his activities which were desired by AzhwAr previously; as AzhwAr praised this quality of emperumAn uniting with him, this world sustained itself.

Highlights from vyAkyAnam

  • kOvAn Isan – sarvESvaran became the controller of everything thinking “only by sustaining AzhwAr, the world will be sustained”.
  • kuRai ellAm thIravE – To eliminate all the worries which are caused by the sorrow in not enjoying the enjoyable emperumAn due to being distant in place and time; since he is “kAla chakkaraththAn” [5th pAsuram].
  • OvAdha kAlaththu uvAdhi thanai – the great restrictions in time which continues to move forward.
  • mEvik kazhiththu – Uniting with AzhwAr and eliminating the limitations based on time as said in SrI rAmAyaNam yudhdha kANdam 127.19 “akAla palinO vrukshA:” (the trees blossomed in non-season).
  • adaiyak kAtti – Saying “manifesting the activities which were previously desired by AzhwAr”; alternatively saying – as said in “pUsum sAndhu” (sandalwood paste which is applied) [2nd pAsuram] and “kaNNi enadhuyir” (my life is his garland) [5th pAsuram], manifesting that AzhwAr’s senses and life being emperumAn’s limbs, desire, ornaments, clothes etc. AzhwAr mercifully said “un AgamuRRum agaththadakki Avi allal mAyththadhE” (After having consumed and enjoyed your full beautiful form, the sorrows of my AthmA are gone) [3rd pAsuram] – my soul became freed from sorrows.
  • kalandha guNam – As said in “unnadhennadhAviyum ennadhunnadhAviyum inna vaNNamE ninRAy enRuraikka vallEnE” (My AthmA’s nature is enjoyable for you and your divine AthmA’s nature is enjoyable for me; how will I sing/praise this situation?) your quality of uniting with me so that we appear as a single entity. kalandha guNam – the quality of romantic union.
  • mARan vazhuththudhalAl – AzhwAr, having sustained himself, after having relieved from previous sorrows, praised emperumAn saying “yAnum empirAnaiyE EththinEn yAn uyvAnE” (I too glorified emperumAn who is great benefactor, to uplift myself) [10th pAsuram].
  • vAzhndhadhu indha maN – Those who lived in this world too sustained themselves;  the palaSruthi (benefit) of this decad is “vaiyam manni vIRRirundhu” (will firmly remain for a long time in this world in a distinguished manner) [11th pAsuram]. Alternatively, as said in “viSvambarA puNyavathI” (the earth being fortunate), as AzhwAr sustains himself, the earth became fortunate and regained its glory.

adiyen sarathy ramanuja dasan

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 78 – thuNainAL perungiLaiyum

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avathArikai

In the previous pAsuram, AzhwAr said that apart from emperumAn, there is no other relative. In this pAsuram, he tells emperumAn, as if he is instructing his heart, that even if there are relatives who are dear and even if samsAram (life in the materialistic realm) is sweet, there is nothing to enjoy other than emperumAn.

Let us go through the pAsuram and its meanings:

thuNai nAL perungiLaiyum thol kulamum suRRaththu
iNai nALum inbudaiththAm Elum kaNai nANil
OvAththozhil sArngan thol sIrai nannenjE
OvAdha UNAga uN

Word by Word Meanings

thuNai nAL – companionship (from friends) and longevity

perum kiLaiyum – relatives in large numbers

thol kulamum – birth in an ancient clan

suRRaththu iNai – togetherness of relatives

all of the above

nALum – at all times

inbudaiththAm Elum – even if they are sweet

kaNai nANil ovAththozhil – having arrows constantly on the drawn bow (in order to protect followers), ready for action

sArngan – one who controls the bow called as sArngam

thol sIrai – ancient, auspicious qualities

nal nenjE – Oh my heart, which is favourable to me

OvAdha – without any hurdle

UNAga – as a food to be enjoyed

uN – enjoy

vyAkyAnam

thuNai nAL perungiLaiyum thol kulamum suRRaththu iNai nALum inbudaiththAmElum – even if  companionship of friends, longevity, relatives who gather in large numbers, birth in a long standing clan, being together with relatives, remain forever and are sweet

kaNai nANil oVaththozhil sArngan thol sIrai – the auspicious and ancient qualities of the one who has a drawn bow in which arrows are placed, ready for combat, in order to protect his followers

nal nenjE – Oh my good heart which knows to distinguish between genuine and false relatives. Alternatively, we can consider this to mean the heart which is ready to listen to my instruction of attaining emperumAn

OvAdha UNAga uN – enjoy [those auspicious qualities of emperumAn] as sweet food which is taken regularly.

We will take up the 79th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.1.4 – umar ugandhu

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Full series >> Eighth Centum >> First 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 “I who sustained myself by thinking that you will be pleased by your forms and activities which are pleasing to your devotees, am doubting if my understanding is true”.

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

umar ugandhugandha uruvam nin uruvam Agi unthanakku anbarAnAr
avar ugandhamarndha seygai un mAyai aRivonRum sangippan vinaiyEn
amar adhu paNNi agalidam pudai sUzh adu padai aviththa ammAnE!
amarar tham amudhE! asurargaL nanjE! ennudai Ar uyirEyO!

Listen

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

adhu – world famous through his acts of going as a messenger etc
amar – war
paNNi – caused
agal – expansive
idam – earth’s
pudai – surroundings
sUzh – covered
adu – engaged in killing
padai – army
aviththa – destroyed (without any trace)
ammAnE – being the lord

(not just earth)
amarartham –  for (favourable) dhEvas
amudhE – being very enjoyable
asurargaL – for (unfavourable) asuras
nanjE – being poison (which will destroy them)

(due to these two states of his)
ennudai – for me
Ar uyirE – oh one who sustains me!
umar – your exclusive servitors
ugandhu ugandha – always enjoyed
uruvam – form
nin – your
uruvamAgi – being your form
unthanakku – in that form
anbarAnAr avar – those who have love
ugandhu – with the desire
amarndha – without any other expectation
seygai – to engage in service
un – your
mAyai – amazing activities
aRivu onRum – even this knowledge with which I know
sangippan – am doubting
vinaiyEn – I who have sin to doubt the very principle which is our refuge
O – alas! (highlighting his loss)

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

emperumAn, being the lord, caused the world famous war, which had his acts of going as a messenger etc, destroyed the army which covered the surroundings of the expansive earth; he is enjoyable for dhEvas and is like poison for asuras; oh such emperumAn who sustains me! You are having as your form, the form that is always enjoyed by your exclusive devotees; your amazing activities make your exclusive devotees who love such form of yours, to desirously engage in service without any other expectation; I who have the sin to doubt the very principle of such knowledge which is our refuge, am doubting that principle now; alas!

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

  • umar ugandhu ugandha uruvam nin uruvamAgi – AzhwAr is saying “You are having the form that is desired by those who are your exclusive devotees, as your divine form”; or AzhwAr is saying “you desire a particular form since it is desired by those who are favourable towards you and that becomes your form”. As said in SrI bhagavath gIthA 4.11 “yE yathA mAm prapadhyanthE thAms thathaiva bhajAmyaham” (I reach those who surrender unto me, In whichever way they desire me, in the same way which they desired), mudhal thiruvandhAdhi 44 “thamar ugandhadhu evvuruvam” (forms desired by devotees).
  • unthanakku anbaranAr avar – those who are overwhelmingly affectionate towards you.
  • ugandhu – showing great love.
  • amarndha seygai un mAyai – Your amazing activities, which make them approach and serve you without any expectation.
  • aRivu onRum sangippan vinaiyEn – this  knowledge about emperumAn‘s qualities is that which sustains AzhwAr; now, he is having unnecessary doubt in that only.
  • vinaiyEn – Just because I become worried and doubt unnecessarily, it does not make his qualities non-existent; my unnecessary doubt is due to my own sin; sIthAp pirAtti too said in SrI rAmAyaNam sundhara kANdam 26.13 “kyAtha: prAgya: kruthagyaScha sAnukrOSaScha rAghava: | sathvruththO niranukrOSaS SankE madhbhAgya sankshayAth ||” – for SrI rAma who has such great qualities, my unnecessary doubts will not mean that he does not have those qualities; it is only my misfortune, which makes me unnecessarily doubt like this [this SlOkam is explained in detail in the introduction section of this decad].
  • amar adhu paNNi – AzhwAr is showing an example to highlight that emperumAn is partial towards his devotees; making “that” war happen. It is known as “mahAbhAratham“; it caused discomfort for the whole earth.
  • sUzh adu padai aviththa – Destroyed the army which surrounded in all directions to kill him. All the evil minded persons united and rose like forest fire, and arrived shouting “sArathi! sArathi!”, and emperumAn put them out [like putting out the fire]. krishNa, the dark cloud as said in periyAzhwAr thirumozhi 3.4.1 “mazhaikolO varuginRadhu” (arriving like rain), rose and put them out.
  • ammAnE – Being sarvaswAmi (lord of all), due to partiality towards his devotees, he eliminated the enemies.
  • amarar tham amudhE – Being perfectly enjoyable for the dhEvas, since he accepted arrows on him from asuras for them.
  • asurargaL nanjE – Oh one who is like unbearable poison for those who are demoniac by birth and those who are demoniac by qualities!
  • ennudai Ar uyirEyO – Oh one who is the reason for my sustenance! emperumAn being enjoyable for dhEvas and poisonous for asuras, is that which sustains AzhwAr.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.1.3 – eduththa pErALan

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Full series >> Eighth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “If you, who are easily approachable by your followers, do not come today and eliminate my danger, how will your devotees who sustain themselves by your qualities, survive?”

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

eduththa pErALan nandhagOpanthan innuyirch chiruvanE! asOdhaikku
aduththa pErinbak kula viLangaLiRE! adiyanEn periya ammAnE!
kaduththa pOr avuNan udal iru piLavAk kai ugir ANda engadalE!
aduththadhOr uruvAy inRu nI vArAy enganE thERuvar umarE?

Listen

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

eduththa – acquired (you like an impoverished person finding great wealth)
pErALan – great
nandhagOpanthan – for nandhagOpa
in – perfectly enjoyable
uyir – being the life
siRuvanE – having childishness (being very obedient)

(while being separated from SrI dhEvaki)
asOdhaikku – for yaSOdhA
aduththa – attained
pErinbam – one who gave perfect joy (as said in “thollai inbaththiRudhi“)
kulam – for that clan
iLam kaLiRE – living pridefully like an elephant calf

(instead of considering me as mother and father)
adiyanEn – for me, the servitor
periya – unreachable (by manifesting your greatness)
ammAnE – being my lord

(very strong)
kaduththa pOr – having great desire for warfare
avuNan – hiraNyAsura’s
udal – body
iru piLavu A – to become two pieces
kai – in the hand
ugir – nail
ANda – had as the instrument
em kadalE – oh one who is an ocean (of care towards your devotees)!

(like then)
inRu – today too
aduththadhu – matching
Or uruvAy – having a form
vArAy – not arriving;

(when you don’t help)
umar – those who depend upon you
enganam – how
thERuvar – will have faith?

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

The great nandhagOpa acquired you as the perfectly enjoyable child and had you as his life; you were attained by yaSOdhA and gave perfect joy to her, living pridefully like an elephant calf of that clan; being my lord, you are unreachable for me, the servitor; oh one who is an ocean (of care towards your devotees)! you had the nail as an instrument in your hand to tear the body of hiraNyAsura, who was having great desire for warfare, into two pieces; you are not arriving today with a matching form; how will those who depend upon you, have faith in you?

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

  • eduththa pErALan – The most fortunate one who begot you as a son, like someone finding treasure. As both nandhagOpa and vasudhEva prayed to have emperumAn as son, vasudhEva was unfortunate not to see krishNa [for more than a short period] even after dhEvaki gave birth to him, while nandhagOpa saw krishNa’s face like finding treasure. Just as a poor man who suddenly starts living luxuriously will be called “ivan eduppeduththAn” (he must have found treasure), here AzhwAr says “eduththa“.
  • pErALan – Great personality. His greatness is the same as my smallness; would you only show your face to those who desire to have you as their son? krishNa is the embodiment of SrI nandhagOpa’s life.
  • asOdhaikku aduththa – Though both [dhEvaki and yaSOdhA] prayed in the same manner, for dhEvaki who physically gave birth to krishNa, the suffering was greater; yaSOdhA, enjoyed krishNa, though she did not go through the trouble of labour. She got to see krishNa as he himself came closer to her as said in SrI vishNu purANam 5.4.23 “dhadharSa prabudhdha sA yaSOdhA jAtham Athmajam” (yaSOdhA, having attained clarity, saw krishNa, who appeared with the complexion of a blue lotus petal).
  • pErinbam – One who caused perfect joy for her; as said in perumAL thirumozhi 7.8 “thollai inbaththu iRudhi kaNdALE” (yaSOdhA enjoyed the ultimate state of supreme bliss), he gave her great bliss; he made the endless bliss in paramapadham look small when compared to the joy he gave her.
  • kula iLam kaLiRE – Oh one who is enjoyable elephant calf for the cowherd clan! Also said as a wild elephant which is having great heritage and is attractive due to its youthful state, and is uncontrollable by yaSOdhAp pirAtti; but if gets caught, he is [obedient] like an elephant calf; when caught he would be like an elephant tied to a pole as said in periya thirumozhi 2.10.6 “thaRiyArndha karungaLiRE pOla ninRu” (standing like a dark elephant tied to a pole). [periya thirumozhi 2.10.6 is further explained] “thadangaNgaL pani malgum” (will have teary eyes) – when she says as in SrIvishNu purANam 5.6.14 “… yadhi SaknOshi gachcha thvam …” (yaSOdhA tied the mischievous krishNa into a mortar with a rope and angrily told him “Oh one with mischievous activities! if you are capable, free yourself and go now”), he has no other option than standing with teary eyes; to be controlled by her, does it not mean sarvaSaktha (omnipotent emperumAn) should remain aSaktha (incapable)? thanmaiyAnai – one who has the nature of being subservient to his devotees?
  • adiyanEn periya ammAnE – Would you only help those who think of you as their son? Would you not help those who understand the true relationship between them and you? As I stand in proper state towards you, you are not responding properly. While I said “adiyEn” (servitor), you are not remaining as ISvara (lord).
  • kaduththa … – To split the body of hiraNyAsura who had craving for warfare, into two pieces.
  • kai ugir ANda – As said in “padai ANdAn” (rules over the army).
  • em kadalE – AzhwAr considers emperumAn‘s help to prahlAdha arriving with great zeal as said in narasimha manthram “mahAvishNum” (the great vishNu), as help for AzhwAr himself.
  • aduththadhu Or uruvAy – emperumAn stood everywhere in this form, since he could not guess the place which will be pointed out by hiraNya. As hiraNya put too many conditions, emperumAn assumed a form spontaneously at that time; also explained as assuming a form which evades his boons as said in mahAbhAratham “narasyArdha thanum kruthvA simhasyArdha thanum thathA” (half human body and half lion body); also explained as, emperumAn in a hurry, picked up the head of one creature and the body of another, and assumed a form with that. He assumed a matching form and split the body of the demon who was eager for warfare.
  • inRu nI vArAy – Is your help not needed both then and now? You helped then, but not now. You helped the one who had viparItha gyAnam [nandhagOpa who considered you as his son]; you helped the one who had yathA gyAnam [prahlAdha who considered you as his lord properly]; am I outside both these groups? You helped the one who was bewildered that you are his son; you helped the one who had clarity in saying as in SrIvishNu purANam 1.19.85 “maththas sarvam aham sarvam mayi sarvam sanAthanE” (prahlAdha said “Everything originated from me and everything subdued into me, who is eternal”); would you only not help me who is also bewildered saying ‘”enRenRE kalangi” [previous pAsuram]? Even if you don’t show up, for those who would like to survive, they have to fall at your feet.

emperumAn says “Leave that aside; why are you worried now?”, AzhwAr says

  • enganam thERuvar umarE – If you don’t come even now, would those who sustain themselves by your qualities, survive? That is, saying “How will those who consider ‘your qualities are our refuge’ have faith in you?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 77 – uraikkilOr suRRaththAr

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avathArikai

In the previous pAsuram, AzhwAr, by mentioning ulagaLandha mUrththy, recalled emperumAn’s quality of being a relative in all ways to all souls, when he manifested his activity of measuring the worlds. In this pAsuram, he is asking whether there is any relative for him other than emperumAn. He says that others are considered as relatives due to our bewilderment but the only one who protects us at all the times and in all troublesome situations is emperumAn alone and no one else.

Let us go through the pAsuram and its meanings:

uraikkilOr suRRaththAr uRRArenRArE
iraikkum kadal kidandha endhAy uraippellAm
ninnanRi maRRilEn kaNdAy enadhu uyirkkOr
sol nanRi Agum thuNai

Word by Word Meanings

uraikkil – if one were to mention

Or suRRaththAr – agnates [people who are males and who are related from father’s side]

uRRAr – other relatives

enRu – who are spoken of

ArE – who else is there (for me) apart from you?

iraikkum – being uproarious

kadal kidandha – reclining on thiruppARkadal (milky ocean)

endhAy – my swAmy (lord)!

enadhu uyirkku – for my AthmA (soul)

nanRiyAgum – being beneficial

Or sol – as a unique word

thuNai – as companion

uraippu ellAm – as all types of relationships

nin anRi – other than you

maRRu ilEn kaNdAy – I am without anyone, please consider

vyAkyAnam

uraikkil Or suRRaththAr uRRAr enRu ArE – if one were to speak about it, who is apt to be referred to as agnates (male relatives from father’s side) or other relatives? Alternatively, we can consider suRRaththAr as relatives and uRRAr as friends. Instead of saying “There is none who is an agnate or relative” since AzhwAr is asking emperumAn a query “Who is there as an agnate or relative” it appears that AzhwAr wants emperumAn to respond saying “There is none; only I am there”,

iraikkum kadal kidandha endhAy – Oh one who is reclining in the milky ocean with the expectation “Wouldn’t someone from leelA vibhUthi (materialistic realm) desire and attain us?” even though nithyasUris are always experiencing you in paramapadham! By using the word endhAy, AzhwAr hints that emperumAn is observing the means to attain AzhwAr at thiruppARkadal [by carrying out a penance]. The term iraikkum kadal indicates that the ocean becomes uproarious on seeing emperumAn.

uraippellAm ninnanRi maRRilEn kandAy – other than you, there is none who could be counted as a helpful relative for me.

enadhu uyirkkOr sol nanRi Agum thuNai ninnanRi maRRilEn kaNdAy – Just as emperumAn had said in charama SlOkam 18-66 in SrI bhagavath gIthA “mA sucha:” (do not grieve), there is none who could say the good word “Do not grieve” other than you, when the AthmA is in any trouble.

We will take up the 78th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 76 – uLLilum uLLam

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avathArikai

In the previous pAsuram, AzhwAr spoke about “entering through my ears” thus speaking about knowledge through hearing. In this pAsuram which begins with the words uLLilum (even if one thinks of), he speaks about knowledge through one’s mind, as a complement to the knowledge through hearing.

Let us go through the pAsuram and its meanings:

uLLilum uLLam thadikkum vinaippadalam
viLLa vizhiththu unnai meyyuRRAl uLLa
ulagaLavum yAnum uLanAvan enkolO
ulagaLandha mUrththy urai

Word by Word Meanings

ulagu aLandha mUrththy – Oh emperumAn who mercifully measured all the worlds!

uLLilum – even if you are thought of

uLLam thadikkum – mind puffs up [with pride]

vinaippadalam – the bundle of sins

viLLa – to go away (from me)

vizhiththu – bestowing with your grace

unnai meyyuRRAl – if (I am) able to envision you

yAnum – I too

uLLa ulagaLavum uLanAvan – it appears that I will permeate all over the worlds

en kolO – how is this?

urai – please tell (yourself)

vyAkyAnam

uLLilum uLLam thadikkum – if you are thought of, just as the physical body, which has a form, puffs up, the mind too, which does not have a form, puffs up.

AzhwAr says further “if my heart will grow just by thinking of you [emperumAn], when I reach paramapadham after getting rid of my karma (results of past deeds, both good and bad), and I am able to see you with your grace, it appears that I too would pervade all over the world just like you”..

vinaippadalam viLLa vizhiththu unnai meyyuRRAl – If am able to see you, after my bundle of sins has been eliminated with your grace. Alternatively the words could be rearranged to read unnai vizhiththu meyyuRRAl to give the meaning – if I am able to envision you through my mind here and through my eyes in parapapadham.

uLLa ulagaLavum yAnum uLanAvan enkolO – it appears that I too would pervade all the worlds present. It should be understood here that while it may appear that AzhwAr is asking whether he too will have universal pervasiveness just like emperumAn, pervasiveness comes out of his svarUpam (basic nature) for emperumAn who is unlimited while it comes out of dharmabhUtha gyAnam (sensory perception) for AzhwAr who is atomic in nature.

ulagaLandha mUrththy urai – you, who pervaded all the worlds with your dwarfish form, should speak about this pervasive ability of mine.

We will move on to the 77th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 75 – puviyum iruvisumbum

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avathArikai

In the previous pAsuram, AzhwAr was sad that emperumAn was not showing any mercy on him and that emperumAn was not showing himself to him.  Hearing this, emperumAn tells him “Could you feel sad like this? Did I not create a craving in you, making you to yearn to see me? ” which makes AzhwAr feel very proud. As a result, he says in this pAsuram “There is none comparable to me”.

Let us go through the pAsuram and its meanings:

puviyum iruvisumbum  ninnagaththa nIyen
seviyin vazhipugundhu ennuLLAy avivinRi
yAn periyan nI periyai enbadhanai yAr aRivAr
Un parugu nEmiyAy uLLu

Word by Word Meanings

Un parugu nEmiyAy – Oh one who has the chakra (disc) which drinks up the blood of enemies!

puviyum – this world (which is made of primordial matter)

iruvisumbum – the expansive land of paramapadham (SrIvaikuNtam) which is not made of primordial matter

nin agaththa – are under your control

nI – you (who are as mentioned above)

en seivyin vazhi pugundhu – entering through my ear

avivinRi – without any interruption

en uLLAy – exist inside me

nAn periyan – am I greater (between the two of us)?

nI periyai – Are you the greater?

enbadhanai – this matter

yAr aRivAr – who could know?

uLLu – think (yourself)

vyAkyAnam

puviyum iruvisumbum ninnagaththa – both this leelA vibhUthi (materialistic realm) and nithya vibhUthi (the spiritual realm) exist due to your will. The word puvi refers to the entire materialistic realm (created by emperumAn for his pastime) and the word iruvisumbu refers to the ethereal layer of paramapadham (SrIvaikuNtam).

nI en seviyin vazhi pugundhu avivinRi ennuLLAy – you take your existence in my heart permanently, by entering through my ears.

yAn periyAn nI periyai enbadhanai yAr aRivAr – Are you, the controller of these two realms, the greater between the two of us or am I, who had now taken you, the controller of the two realms, inside of me, the greater between the two of us? Who will know this?

Un parugu nEmiyAy uLLu – Since you are having the disc, which drinks up the blood of all enemies, in your hand, you have unbridled power of knowledge. Hence, you please give an answer to this query.

For the second part of this pAsuram, another interpretation is provided by knowledgeable persons.

avivinRi yAn periyan – Since I have kept you, who control both the realms, inside me, without any doubt, I am the greater between the two of us.

nI periyai enbadhanai yAr aRivAr – When this is the fact, who will know that you are greater between us?

Since AzhwAr has mercifully called himself as great (periyan) in this pAsuram, AzhwAr is known by the name periyAn in AzhwArthirunagari, the place of his birth. Even though this prabandham has only 87 pAsurams, people will say that this is the reason why it is called as periya thiruvandhAdhi (the great thiruvandhAdhi).

We will move on to the 76th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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