Daily Archives: January 30, 2019

thiruvAimozhi – 8.1.5 – AruyirEyO!

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

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 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 padaiththuemperumAn 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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periya thiruvandhAdhi – 79 – uNNAttuth thEsanRE

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

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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

archived in http://divyaprabandham.koyil.org

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