Daily Archives: February 3, 2019

thiruvAimozhi – 8.1.8 – maNandha pErAyA

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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 eighth pAsuram,  emperumAn asks “Still, should you not put in some effort?” and AzhwAr responds “Since the AthmA (self) and its belongings are all yours, and I have nothing in me, I cannot do anything; you being capable of giving protection, and having the nature to protect others, should yourself come and accept me”.

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

maNandha pErAyA! mAyaththAl muzhudhum valvinaiyEnai IrginRa
guNangaLai udaiyAy ! asurar vankaiyar kURRamE! kodiya puL uyarththAy!
paNangaL Ayiram udaiya painnAgap paLLiyAy! pARkadal sERppA!
vaNangumARaRiyEn manamum vAsagamum seygaiyum yAnum nI thAnE

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

mAyaththAl – by amazing activities
muzhudhum – all entities
maNandha – being close with his dear consort, and giving joy
pErAyA – being krishNa having greatness
val vinaiyEnai – me who is having powerful sins to not be united in that manner
IrginRa – always tormenting
guNangaLai – qualities (such as simplicity, easy approachability, beauty etc)
udaiyAy – (naturally) having
van kai asurar – for powerful asuras (who are enemies of devotees)
kURRamE – being death
kodiya – (on seeing, the enemies will) perish
puL – periya thiruvadi (garuda)
uyarththAy – having (as flag)

(in this manner, for the protection of the universe)
Ayiram paNangaL – thousand hoods
udaiya – having
pai – very expansive
nAgam – thiruvananthAzhwAn (AdhiSEshan)
paLLi – mattress
Ay – having
pARkadal – in milk ocean
sErppA – oh one who is mercifully resting!
manamum vAsagamum seygaiyum – senses in the form of mind, speech and body
yAnum – me too (who is the abode for those senses)

(being your prakAra (attribute))
nI thAnE – appear to be you;

(hence)
vaNangum – to worship
ARu aRiyEn – don’t know any doer or faculties (senses)

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

krishNa is having greatness of giving joy to all entities, by being close with his dear consort and engaging in amazing activities; he is having the qualities which are always tormenting me who is having powerful sins to not be united in that manner; he is having garudAzhwAn who is like death for powerful asuras who will perish on seeing him [garuda], as his flag; oh one who is resting on the mattress of AdhiSEshan who is having very expansive thousand hoods, in milk ocean! I and my senses in the form of mind, speech and body appear to be you [your attributes]; hence I don’t know any doer or faculties to worship 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

  • maNandha pErAyA mAyaththAl – Oh great krishNa who embraced nappinnaip pirAtti’s shoulders with great desire! [greatness] Cowherd qualities are much greater in krishNa than in nappinnaip pirAtti.
  • muzhudhum val vinaiyEnai IrginRa guNangaLai udaiyAy – Oh one who is having all the qualities which torment me, unlike some qualities tormenting and other qualities helping me to sustain myself! The reason for the torment is due to those being your qualities and the recipient being me,
  • val vinaiyEn – While some [like ANdAL who said in nAchchiyAr thirumozhi 8.3 “en gOvindhan guNam pAdi … Avi kAththiruppEnE” (I will sing about my gOvindha’s qualities and sustain myself)] sustain themselves by his qualities, I am having sins to have those qualities torment me.
  • IrginRa – They not only harm me; wound caused by arrow can be healed by applying medicine, but there is no remedy for the disease caused by his qualities.
  • asurar van kaiyar kURRamE – Oh one who is like death personified for the most prideful asuras similar to most cruel persons praying for a little bit of water from someone who is more cruel than they are!
  • kodiya puL uyarththAy – Oh one who has garudAzhwAn who will destroy the enemies on being seen by them, as your flag! To destroy the enemies, emperumAn is not needed; mere sighting of his flag by them will lead to their destruction.
  • paNangaL … – thiruvananthAzhwAn is having expanded hoods due to coming in contact with emperumAn, is having many heads to release his internal bliss of enjoying emperumAn, and is having vast space to let sarvESvaran and his divine consorts to enjoy freely; oh one who is having such AdhiSEsha as your mattress!
  • pARkadal sErppA – Oh one who is resting in the milk ocean to hear the cries of your devotees!
  • vaNangum ARu aRiyEn – I don’t know any means to perform a kinchithkAram (small service) to you who are ahead in giving protection to me by descending from paramapadham to kshIrAbdhi.

emperumAn asks “How can you say that you don’t know the means? You have mind, speech and body, and you who are the abode for them, are there; why can’t you worship me?” AzhwAr says

  • manamum … – There should be a heart, speech and act which exist for me; there should be an I, who exist for me; but everything is at your disposal. I have the desire to worship you, but do not know the means.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 83 – ayarppAy ayarAppAy

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avathArikai

Since AzhwAr recalled the state in which his heart was lying from time immemorial, he faults his heart to ensure that this state does not recur.

Let us go through the pAsuram and its meanings:

ayarppAy ayarAppAy nenjamE sonnEn
uyappOm neRi idhuvE kaNdAy seyaRpAla
allavE seygiRudhi nenjamE anjinEn
mallarnAL vavvinanai vAzhththu

Word by Word Meanings

nenjamE – Oh heart!

seyaRpAla alla – whatever has been proscribed

seygiRudhi – you are doing

anjinEn – (I am) scared

mallar nAL – longevity of the wrestlers

vavvinanai – one who removed

vAzhththu – please praise

uyappOm neRi – the way to uplift

idhuvE kaNdAy – is it not this?

nenjamE – Oh my heart!

ayarppAy – seek ways to destroy yourself, forgetting (emperumAn)

ayarAppAy – uplift yourself, by not forgetting (emperumAn)

sonnEn – I have told (you, that which is beneficial for you)

vyAkyAnam

ayarppAy ayarAppAy – destroy yourself by continuing as you had done in the past, forgetting emperumAn or, seek uplifting of yourself by constantly thinking about him.

nenjamE sonnEn – when a person is about to fall into a well, shouldn’t a person who is standing at a distance shout out to him “Do not fall in to the well”? In the same way, I too warned you.

uyappOm neRI idhuvE kaNdAy – what I am going to tell you now is the way to uplift yourself; all other ways are only for your destruction.

When his heart asked him back “What mistake did I do”, AzhwAr tells it . . . . .

seyaRpAla allavE seygiRudhi – “Is there any limit for all the improper deeds which you carried out since time immemorial? Have you not carried out such improper deeds as worshipping other deities and engaging with other matters? Even now, you are often carrying out the improper deed of moving away from emperumAn saying ‘I am not qualified’ ”

nenjamE anjinEn – I have been scared, seeing you move away from emperumAn saying “I am not suitable for you” starting with the 2nd pAsuram pugazhvOm pazhippOm.

When asked “There are many faults in us which make us become unsuitable. What do we do?” AzhwAr says . . .

mallar nAL vavvinanai  vAzhthu – praise him who destroyed the wrestlers mushtika and chANUra. Are our faults stronger than those of the wrestlers? In order to get rid of these faults, praise emperumAn who destroyed the lives of those wrestlers.

We will move on to the 84th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi nURRandhAdhi – 34 – maNNulagil mun kalandhu

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rama-searching-sitha-azhwar

Essence of thiruvAimozhi 4.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of mistaking those entities which are similar and related to emperumAn as emperumAn himself, and singing about them as if they were emperumAn, and is mercifully explaining it.

How is that done? Previously AzhwAr enjoyed emperumAn’s quality of praNayithva (love) and became so overwhelmed with bliss that it overflowed to consume AzhwAr himself; to stop that, emperumAn moved away from AzhwAr; as AzhwAr became separated from such great emperumAn, he became anguished and just as SrI bharathAzhwAn who was greatly deserving to enjoy SrI rAma’s qualities sustained himself by hearing about them from a hunter (guhap perumAL), AzhwAr too became very bewildered to mistake those entities which resemble emperumAn and which are related to emperumAn, to be emperumAn himself; AzhwAr explains this special state of his through the words of another person [i.e. AzhwAr himself in a feminine mood] in thiruvAimozhi 4.4maNNai irundhu thuzhAvi“; mAmunigaL mercifully explains this starting with “maNNulagil mun kalandhu“.

pAsuram

maN ulagil mun kalandhu mAl pirigaiyAl mARan
peN nilaimaiyAyk kAdhal piththERi – eNNidil mun
pOli mudhalAna poruLai avanAy ninaindhu
mEl vizhundhAn maiyal thanin vIRu

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word-by-word meanings

maN ulagil – in this samsAra (materialistic realm)
mAl – emperumAn
mun kalandhu – previously united
pirigaiyAl – [and then] since he separated
mARan – AzhwAr
peN nilaimaiyAy – assuming feminine mood
kAdhal piththu ERi – becoming very mad due to devotion
eNNidil – while thinking
mun pOli mudhalAna poruLai – the similes etc which are seen,.
avanAy ninaindhu – considering to be him only
maiyal thanin vIRu – due to overwhelming love
mEl vizhundhAn – became determined.

Simple Translation

emperumAn previously united with AzhwAr in this samsAra and then he separated; due to that, AzhwAr assumed feminine mood, due to devotion, became very mad and considered similes etc which are seen, to be emperumAn only and became determined due to overwhelming love.

Highlights from vyAkyAnam

  • maN ulagil mun kalandhu mAl pirigaiyAl – In this bhUlOka, which is part of leelA vibhUthi itself, previously in thiruvAimozhi 4.3 “kOvai vAyAL“, AzhwAr attained the unattainable union with emperumAn, and emperumAn subsequently separated; due to this,
  • mARan peN nilaimaiyAy – AzhwAr attained the state of a helpless woman.
  • kAdhal piththu ERi – Due to great devotion, she became mad with love as said in thiruvAimozhi 4.4.6en peN kodi ERIya piththE” (my daughter who is having a slim form like a creeper is totally affected by madness). As said in SrI rAmAyaNam AraNya kANdam 60.36 “kvachith udhbhramathE” (somewhere, becoming highly delusional), she acquired mental unsteadiness.
  • eNNidil – While trying to analyse the method through which she attained madness.

Alternatively,

  • piththERi eNNidil – While analysing in that mad state.
  • mun pOli mudhalAna poruLai avanAy ninaindhu – That is, from “maNNai irundhu” [1st pAsuram] till “ayarkkum” [10th pAsuram], considering the entities which are revealed as similes or related ones, as emperumAn himself.

Why is that?

  • maiyal thanin vIRu … mEl vizhundhAn – Due to overwhelming love, he became determined on them. Even jIyar (mAmunigaL) could not tolerate AzhwAr’s overwhelming determination on those entities.

sadhruSa padhArthams (similes) and sambandhi padhArthams (related entities), as mercifully explained by AththAn [an AchArya], are:

  • similes – viN (sky), kadal (ocean), nAyiRu (sun), sendhI (reddish fire), thaN kARRu (cool breeze), onRiya thingaL (full moon), ninRa kunRam (tall peak), nanRu peyyum mazhai (perfect rain), kUththar (dancer), nIRu sevvEyida (Urdhva puNdra), thiruvudai mannar (opulent kings), uruvudai vaNNangaL (entities having distinct forms), karuvudaith thEvilgaL (all temples having an inner sanctum), virumbip pagavar (sanyAsis, when seen with great attachment), karum peru mEgangaL (huge dark clouds).
  • related entities – nARu thuzhAy (fragrant thuLasi), vAmanan maN (the soil touched by vAmana), kOmaLa vAn kanRu (huge young calf).
  • similes for related entities – pOm iLa nAgam (slithering youthful snake), vAyththa kuzhal Osai (apt sound of flute), Aychchiyar veNNey (butter from the cowherd girls).

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