Daily Archives: January 17, 2019

periya thiruvandhAdhi – 66 – sUttAya nEmiyAn

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avathArikai

In the previous pAsuram, AzhwAr told his heart to carry out service to emperumAn. In this pAsuram, he tells his heart that emperumAn is such that he destroys enemies, he is sweet and he is the ordained entity for us and is the most apt entity for us to carry out kainkaryam.

Let us go through the pAsuram and its meanings:

sUttAya nEmiyAn thollarakkan innuyirai
mAttE thuyar izhaiththa mAyavanai Itta
veRi koNda thaN thuzhAy vEdhiyanai nenjE
aRi kaNdAy sonnEn adhu

Word by Word Meanings

nenjE – Oh my mind!

sUdu Aya nEmiyAn – one who has the divine disc which can be worn as an ornament

thol arakkan – [the demon] rAvaNa, who has been living for a long time, his

in uyirai – sweet life

mAttE – standing in close proximity

thuyar izhaiththa – one who created trouble

mAyavanai – one who has amazing power

Itta – abundant

veRi koNda – having lot of fragrance

thaN thuzhAy – wearing the cool garland of thuLasi

vEdhiyanai – one who is spoken of in the vEdham (sacred texts)

aRi kaNdAy – know about him

adhu sonnEn – I have instructed (you) this previous meaning.

vyAkyAnam

sUttAya nEmiyAnemperumAn has the divine disc, which not only annihilates enemies but is also suitable for being worn as an ornament.

thol arakkan innuyirai mAttE thuyar izhaiththa mAyavanai – one who has the amazing power of standing in close proximity to rAvaNa, the demon, and troubled his life which rAvaNa was protecting very carefully for a very long time. Just as it is mentioned in SrI rAmAyaNam yudhdha kANdam 60-3 “brahmadhaNda prakASAnAm vidhyuth sadhruSa varchasam I smaran rAghavabANAnAm vivyathE rAkshasESvara:  II ” (the kind of demons, rAvaNa, felt distressed thinking about the arrows of SrI rAma which have the lustre of the sceptre of supreme entity and the radiance of lightning), did not rAvaNa suffer so much, thinking about the powerful, divine arrows of SrI rAma which carried his name, that he felt suffocated by the weapons and arrows that he was carrying!

Itta veRi koNda thaN thuzhAy vEdhiyanaiemperumAn, who wears the garland of thuLasi which has so much of fragrance that one would think whether it is the repository of all the fragrance available, and who is spoken of in the vEdhas (sacred texts).

nenjE aRi kaNdAy sonnEn adhu – Oh dear heart! I have told you this. Know about it. Since emperumAn destroyed rAvaNa, he has the nature of annihilating enemies; since he is wearing thuLasi garland, he is sweet; since he is spoken of in the vEdhas, he is the ordained lord. AzhwAr tells his heart that for these reasons, know that he is the one for whom kainkaryam is to be carried out. This meaning is not easily available to anyone; know this.

We will take up the 67th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi nURRandhAdhi – 30 – sanmam pala seydhu

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dasavatara-azhwar

Essence of thiruvAimozhi 3.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of saying “for me who has my senses fully for the sake of bhagavAn, there is no shortcoming” and is mercifully explaining it.

How is that done? AzhwAr said “Not only my senses were withdrawn from others due to engaging my senses in them being inapt, I also got to engage my senses fully in bhagavAn; what more do I need?” in thiruvAimozhi 3.10sanmam pala pala“; mAmunigaL mercifully explains this starting with “sanmam pala seydhu“.

pAsuram

sanmam pala seydhu thAn ivvulagaLikkum
nanmaiyudai mAl guNaththai nAdORum – immaiyilE
Eththum inbam peRREn enum mARanai ulagIr
nAththazhumba Eththum oru nAL

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word-by-word meanings

ulagIr – “Oh residents of this world!
sanmam pala seydhu – incarnating many times
thAn ivvulagu aLikkum – himself protecting these worlds
nanmaiyudai – having goodness
mAl – sarvESvara’s
guNaththai – auspicious qualities
nAL thORum – always
immaiyilE – in this birth
Eththum inbam peRREn – acquired the joy of praising him”
enum mARanai – AzhwAr who mercifully explained
oru nAL – at least one day
nA thazhumba – to have your tongue scarred [due to that praising]
Eththum – praise.

Simple Translation

AzhwAr mercifully explained “Oh residents of this world! In this birth, I acquired the joy of always praising the auspicious qualities of sarvESvara who is having the goodness of incarnating many times and protecting these worlds; at least one day praise such AzhwAr, to have your tongue scarred [due to that praising].

Highlights from vyAkyAnam

As “sanmam pala pala seydhu” pAsuram [1st pAsuram] is the main pAsuram in this decad, mAmunigaL is mercifully explaining based on that.

  • sanmam pala seydhu – Assuming innumerable incarnations as said in “sanmam pala pala seydhu” [1st pAsuram], SrI bhagavath gIthA 4.5bahUnimE vyathIthAni” (countless births have passed), purusha sUktham “bahudhA vijAyathE” (incarnates many times).
  • sanmam pala seydhu thAn – He who is not bound by karma, incarnates many times for the sake of his devotees as said in SrI rAmAyaNam bAla kANdam 18 “kausalyAjanayath” (kausalyA gave birth) and in SrIvishNu purANam 5.3.14 “jathOham yaththavOdharAth” (I was born from your womb).
  • ivvulagaLikkum – Protecting the samsAris (worldly people) who don’t understand his greatness. It is said in SrI rAmAyaNam bAla kANdam 1.2 “guNavAn kaScha vIryavAn …” (Who is with guNam (qualities) in this world now? Who is very potent now?). Only sarvESvara has the quality of eliminating the enemies and gently caring for those who are his devotees. Here, it is talking about SrIvishNu purANam 1.22.21 “na hi pAlana sAmarthyamruthE sarvESvaram harim | …” (Oh wise person! Except for hari who is well situated in sustaining others, no one has the ability to give protection) and “ulagil vaNmai udaiya arakkar asurarai mALap padai porudha nanmai udaiyavan sIr” (the qualities of the noble emperumAn who could destroy the cruel demons of this world) [1st pAsuram].
  • ivvulagaLikkum nanmai udaiya mAl guNam – Whatever AzhwAr said in “sIr paravap peRRa nAn” (I who got to enjoy emperumAn‘s qualities) is said by mAmunigaL here as “mAl guNaththai nAdORum – immaiyilE Eththum inbam peRREn“. After reaching the divine abode of SrIvaikuNtam (paramapadham), one would praise emperumAn as said in purusha sUktham “… vipanyava: …” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu) and “viNNOr paravum” (praised by nithyasUris) and would enjoy bhagavAn‘s qualities as said in thaiththirIya upanishath “sOSnuthE sarvAn kAmAn sahabrahmaNa:“; I got the same joy of praising him and enjoying his qualities, here in this world itself. The same is explained in AchArya hrudhayam as “kuRaivu mUttup parividar thuyar thunbamallal dhukkam thaLarvuk kEdugaLinRi amruthAnandha magnarAnavar” (AzhwAr who became immersed in the ocean of nectar (bhagavAn’s qualities) after being freed from sorrow, limitations, fatigue etc).
  • Eththum inbam peRREn enum mARanai ulagIr nAththazhumba Eththum oru nAL – Oh wordly people! Praise the AzhwAr who said “I got to praise emperumAn‘s qualities”, until your tongue becomes scarred with that praising; even that need not be done for many days, just one day is sufficient. There is no restriction to praise as in the case of emperumAn as said in thiruvAimozhi 4.5.3vivil kAlam isai mAlaigaL Eththi mEvap peRREn vIvil inbam miga ellai nigazhndhanan mEviyE” (for me who got to  praise and elaborately speak about Saurya, vIrya, parAkrama and swAmithva, vAthsalya towards his devotees, there is no dissatisfaction (in enjoying any aspect of bhagavath vishayam)) and in thiruvAimozhi 6.4.6pagalirAp paravap peRREn” (I got to praise him in day and night); just once praising him to get a scar in the tongue – it will be most enjoyable in all manner. This relates to AzhwAr who is said in kaNNinuN chiRuth thAmbu 2nAvinAl naviRRu inbam eydhinEn” (I acquired joy just by reciting his name with my tongue).

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8th centum

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Focus of this centum – sathyakAmathvam – bhagavAn, the one with all his desires fulfilled

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr mercifully highlighted the strong hurdle which is eliminated by bhagavAn in the previous decad;in this centum, AzhwAr sets out to meditate upon how the hurdles are removed and the following aspects are highlighted by him:

  1. the presence of emperumAn who eliminates the hurdles, for the sake of his devotees
  2. though one may have attachment towards him, he would not be easily approachable for those who have not given up attachment towards other matters
  3. his being the independent cause for love in his devotees, being unable to bear their separation
  4. eliminating the most difficult hurdles for his devotees, and considering their wealth as his own
  5. as one develops love towards him who is the apt lord, the hurdles will be eliminated naturally
  6. his presence in close proximity, to eliminate the hurdles of the devotees
  7. his presence as antharyAmi through which he eliminated all the hurdles
  8. how bhagavAn reveals the inseparable purity of AthmA (self) and the distant faults which are incidental
  9. how emperumAn would transform the most faulty person to be engaged in purest service to him
  10. highlighting the elimination of hurdles after revealing the greatness of service to devotees even over service to himself (bhagavAn)

With these aspects, AzhwAr mercifully establishes the manner in which the hurdles which are shown previously, are eliminated.

We will see each thiruvAimozhi (decad) in detail.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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