Daily Archives: February 2, 2019

thiruvAimozhi – 8.1.7 – iRandhadhum nIyE

Published by:

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 seventh pAsuram, AzhwAr says “I, who am sustaining myself with the knowledge that the whole cosmos is subservient to you, am doubting whether this is false due to my own karma [sinful deeds]”.

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

iRandhadhum nIyE edhirndhadhum nIyE nigazhvadhO nI innE AnAl
siRandha nin thanmai adhu idhu udhu enRu aRivonRum sangippan vinaiyEn
kaRandha pAl neyyE! neyyin in suvaiyE! kadalinuL amudhamE! amudhil
piRandha in suvaiyE! suvaiyadhu payanE! pinnai thOL maNandha pErAyA!

Listen

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

kaRandha – even while extracted
pAl – milk (which is having natural taste)
neyyE – ghee (which is the essence of milk)
neyyin – ghee’s
in – sweet
suvaiyE – being the taste

(unlike milk, ghee which are tastes of this world, to be heavenly enjoyment)
kadalinuL – came from the [milk] ocean
amudhamE – being nectar
amudhil – in that nectar
piRandha – originated from
in suvaiyE – sweetness (which is greater than what is found in this earth)
suvaiyadhu – caused by such sweetness
payanE – the resulting pleasure

(not just worldly enjoyment, to be enjoyable for the exclusive devotees)
pinnai – nappinnaip pirAtti
thOL – with her divine shoulders
maNandha – united
pErAyA – oh great krishNa!
vinaiyEn – I who am having sins (which stop me from enjoying your eternal enjoyability)
iRandhadhum nIyE edhirndhadhum nIyE nigazhvadhu O nI – all entities (individually) from past, future and present are at your disposal
innE – in this manner
AnAl – being the case
adhu – far
idhu – close by
udhu – all entities which are present in between
siRandha – distinguished
nin – your
thanmai – attributes
enRu – as
aRivu – this true knowledge of knowing
onRum – everything
sangippan – I doubt if that will be lost

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

Oh great krishNa who united with nappinnaip pirAtti’s divine shoulders! You are the naturally tasty milk, ghee and the sweet taste of ghee; you are the nectar which came from the ocean, the sweetness originated from that nectar and the resulting pleasure from that sweetness; I have true knowledge of knowing that all entities (individually) from past, future and present are at your disposal and all the entities which are present far away, close by and in between, are the  attributes of you who are distinguished; due to my sins, I doubt if that knowledge too will be lost.

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

  • iRandhadhu … – Can you say “I am in charge, as of now, and there are others who will take care of other times”? All entities of past, future and present are at your disposal. This has to be read along with [the previous pAsuram] “innE AnAl … engu vandhuRugO” (this being the case, where can I attain you?)
  • siRandha nin thanmai adhu idhu udhu enRu – All entities which are at a distance, close by and in between are prakAra (attribute) for you who are distinguished due to your lordship. This is explained in two ways – a) as entities from all three times (past, future and present) are at your disposal, it can be said that all entities are your attributes; b) as entities which are at a distance, close by and in between are your attributes, all entities of past, future and present are at your disposal.
  • enRu aRivonRum sangippan – AzhwAr sustains himself by the knowledge that as everything other than himself are his attributes [reference is to emperumAn], if anything happens to them, he would feel that he is impacted and care for them; as that has not materialized for me, I am doubting that knowledge itself.
  • vinaiyEn – as I doubt unnecessarily due to my bewilderment, he will not lose his nature; I am having this confusion due to my own sins. SrI rAmAyaNam sundhara kANdam 26.13 “SankE madhbhAgya sankshayAth” (it is only my misfortune, which makes me unnecessarily doubt like this) – there is a huge difference between the doubt here and the doubt in the fourth pAsuram. If there is an unnecessary doubt in emperumAn‘s quality of being ASritha parathanthra (fully dependent on his devotees), one can convince oneself that there may be some shortcoming in the devotee’s surrender towards him; but here the unnecessary doubt is in his intrinsic nature itself. His existence is based on having everything as attributes; all other entities exist due to being his attributes.

When asked “Why are you having unnecessary doubt in his intrinsic nature itself?” AzhwAr explains

  • kaRandha pAl … – The reason for my unnecessary doubt is due to your enjoyability which makes one think the whole universe has dissolved, in your separation.
  • kaRandha pAl – AzhwAr is thinking about the natural taste even while extracting; there is no milk which is not extracted [so no need to specifically say “kaRandha pAl“]; here AzhwAr is distinguishing the taste acquired by other reasons [such as boiling it, adding sugar etc].
  • neyyE – the essence of milk, ghee.
  • neyyin in suvaiyE – Oh one who is the sweet taste of ghee!
  • kadalinuL amudhamE – Oh one who is enjoyable like the nectar which is the essence acquired by churning the great ocean!
  • amudhil piRandha in suvaiyE – AzhwAr is talking about the taste of the nectar.
  • suvaiyadhu payanE – Oh one who is the embodiment of the pleasure acquired by enjoying the taste of nectar!

After explaining the intrinsic taste in a step by step manner [starting from milk, up to the pleasure of nectar], since that was not satisfying, AzhwAr is highlighting emperumAn himself directly.

  • pinnai thOL maNandha pErAyA – AzhwAr’s enjoyment rests on the divine couple. As emperumAn gives pleasure to samsAris [worldly people to attract them], nappinnaip pirAtti gives pleasure to the blissful emperumAn. For AzhwAr, their beautiful togetherness is the object of enjoyment.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 82 – therindhu uNarvu

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

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avathArikai

AzhwAr mentioned as to how he received the experience of enjoying emperumAn, without any distinction between day and night, in the previous pAsuram. He feels sorrowful in this pAsuram as to how he lost that enjoyment.

Let us go through the pAsuram and its meanings:

therindhu uNarvu onRinmaiyAl thIvinaiyEn vALA
irundhozhindhEn kIzhnALgaLellAm karandhuruvin
ammAnai agyAnRu pin thodarndhu Azhiyangai
ammAnai EththAdhu ayarththu

Word by Word Meanings

therindhu uNarvu – knowledge which can be qualified as knowing truly

onRu inmaiyAl – lacking in it totally

thIvinaiyEn – I, having cruel sins

agyAnRu – during that time

karandha uruvin – hiding the form (of a demon)

ammAnai – that deceitful deer

pin thodarndha – one who followed

Azhi am kai ammAnai – emperumAn who had in his beautiful hand, the signet ring

EththAdhu – without praising

ayarththu – being ignorant

kIzh nALgaLellAm – in the days gone by

vALA irundhozhindhEn – I had spent purposelessly

vyAkyAnam

therindhu uNarvu onRu inmaiyAl – not having knowledge which can be truly called as knowing. The opinion is that AzhwAr feels that he did not have knowledge about matters relating to emperumAn but only had useless knowledge which enabled him to know “this is eight; this in ten”. SrI vishNu purANam 6-7-87 says “samgyAyathE yEna thathasdhOsham Sudhdham param nirmalamEkarUpam I sandhruSyathE vApyadhigam yathE vA thath gyAnam agyAnamathO’nya dhugtham II” (only that knowledge through which one is able to know, see or attain that entity which is without any fault, pure and shining is called as knowledge; anything other than that is ignorance). SrI vishNu purANam 1-9-41 says “thath karma yanna bandhAya sA vidhyA yA vimukthayE I AyAsAparam karma vidhyAnyA SilpanaipuNam  II ” (only that deed which is not a cause for bondage (in this materialistic realm) is called as deed; only that which is the reason for getting liberated is called as knowledge. The rest of the karmas are only for suffering; other knowledge is only apt for sculpting). Thus it was considered that only knowledge about emperumAn is to be considered as knowledge and that the rest of the knowledge is only equivalent to ignorance.

thIvinaiyEn – I, who had committed the sin of spending time purposelessly instead of experiencing enjoyment of emperumAn.

vALA irundhozhindhEn kIzh nALgal ellAm – I spent time purposelessly in earlier times instead of being a little bit favourable to emperumAn and receiving his mercy, just as one could pick up a few grains of paddy in a field which is fully matured with paddy cultivation.

karandhurivin ammAnai EththAdhu ayarththu – I should have praised and carried out service to emperumAn who was wearing the signet ring in his beautiful hand, during that time when he followed mAricha who came in the form of a deer, hiding his demonic form, at a time when iLaiyaperumAL (lakshmaNa) was also not around to help him. Instead of doing that, during the time of emperumAn’s vibhavAvathAra (incarnations) I spent my time purposelessly due to my ignorance. Since the reference is to chakravarththy thirumagan (divine son of emperor dhaSaratha), AzhwAr is mentioning about the signet ring that SrI rAmA was having in his beautiful hand. As per the boon sought by kaikEyi, SrI rAma had to remove all the regal paraphernalia (dress, ornaments etc); however, this signet ring alone escaped that boon and went with SrI rAma to the forest. Did it not get the fortune of being shown as the identification to sIthAp pirAtti through hanumAn! Considering that greatness, AzhwAr is referring to it as Azhiyangai ammAn.

EththAdhu ayarththu – the term Eththudhal here refers to praising emperumAn and as a consequence, carrying out service to him. It is pertinent here to recall that just as AzhwAr had desired to carry out service to emperumAn when he went in exile to forest, emperumAnAr (SrI rAmAnuja) too desired to carry out service to SrI rAma, as could be known from the following incident in his lifetime: A poet was composing poem to describe the action of SrI rAma who, while returning after killing the deceitful deer, kept his feet on tender leaves which he plucked from plants nearly and strew them on the path since his feet were hurting due to the scorching heat of the noon. On hearing this, emperumAnAr mercifully said “I was not fortunate to keep my head repeatedly in his path so that he could have walked over my head”

We will move on to the 83rd pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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