Daily Archives: February 5, 2019

thiruvAimozhi – 8.1.9 – yAnum nIdhAnE

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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 ninth pAsuram, AzhwAr says “Since every entity is subservient to you, though there is no difference being with this knowledge in this samsAram (material realm) or thirunAdu (paramapadham – spiritual realm), I am scared to remain in samsAram which is a hurdle for this knowledge of subservience (towards you); hence, you should take me to thirunAdu, which is favourable for such knowledge”.

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

yAnum nIdhAnE AvadhO meyyE arunaragavaiyum nI AnAl
vAn uyar inbam eydhilen? maRRai naragamE eydhilen? eninum
yAnum nIdhAnAy theLidhoRum nanRum anjuvan naragam nAn adaidhal
vAn uyar inbam manni vIRRirundhAy! aruLu nin thALgaLai enakkE

Listen

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

yAnum – I too (indicated as self)
nIdhAnE – remain as you (as I am your prakAram (attribute));

(in this manner, as said in “ahamvai thavamasi bhagavO dhEvathE“)
Avadhu – this principle

(as it is well known through authentic scriptures)
meyyE – is the ultimate truth;
aru – insurmountable
naragu avaiyum – the entities in this greatly sorrowful samsAram

(as per “sarvam kalvidham brahma“)
nI – your attributes;
AnAl – this being the case
vAn – in paramapadham (which matches the state of AthmA, the servitor for you who are distinguished)
uyar – great
inbam – bliss
eydhil en – what if we get it?
maRRai – (due to being inferior, nurturing independence and filled with sorrow) contrasting that [i.e. bliss in paramapadham]
naragamE – this naraka (hell) of samsAram (material realm)
eydhil – if we get
en – so what?
eninum – though this principle is prevalent in the world
yAnum – I (who am distinguished, being identified by gyAna (knowledge) and Anandha (bliss))
nIdhAnAy – being you since it [the self] is an attribute for you (who are the opposite to all defects and the abode of all auspicious qualities)
theLidhoRum – when realised
naragam – this hellish samsAram
nAn – I
adaidhal – reaching [remaining]

(like placing the SrI kausthuba jewel (which is seen on emperumAn‘s chest and is the principle which relates to jIvAthmA) in mud)
nanRum – very
anjuvan – scared;
vAn – in paramapadham (which is indicated by the word “paramavyOma” (supreme sky))
uyar – great (beyond speech and mind)
inbam – bliss
manni – having

(eternally)
vIRu – manifesting your distinguished nature of being the lord of all
irundhAy – oh one who is mercifully seated!

(enjoyed and served by those who are in this realm)
nin – your
thALgaLai – divine feet
enakku – for me
aruLu – mercifully give.

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

This principle “I too remain as you” is the ultimate truth; the entities in this insurmountable, greatly sorrowful samsAram are your attributes; this being the case, though the principle “so what if I remain in paramapadham with great bliss or I remain in this hellish samsAram, which contrasts paramapadham?”  is prevalent in the world, whenever I realised that I am you because of being your attribute, I feel very scared to remain in this hellish samsAram. Oh one who is mercifully seated in paramapadham manifesting your distinguished nature of being the lord of all, having great bliss! Mercifully give your divine feet to me.

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

  • yAnum nIdhAnE AvadhO meyyE – I am your attribute to be considered as implied by the word “You”, this meaning of I being indicated by the word “brahma” is truth. mukthAthmAs always recite as said in bruhadhAraNyaka upanishath “AthmathyEvathu gruhNIyAth” (one should meditate on paramAthmA considering him as self).
  • meyyE – There is no doubt in it.
  • aru naragu avaiyum nI – This samsAram which is unbearable for me and cannot resist leaving it, is also at your disposal. AzhwAr is saying this now to indicate “You cannot eliminate this samsAram for me when you please [you have to do it now]”. Hence, this samsAram, which is a hurdle for me, and I are your attributes.
  • AnAl – as this is the general principle.
  • vAn uyar inbam eydhil en – So what if we attain perfect bliss after reaching paramapadham with knowledge of servitude?
  • maRRai naragamE eydhil en – So what if we remain in samsAram which is contrary to bliss and knowledge of servitude? There is a principle that one should remain where the owner places him/her.
  • eninum – Though this principle is there.
  • nAnum nIdhAnAyth theLidhoRum – Instead of thinking that this samsAram is outside your desire, as I get the clarity of “I am your confidential servitor”.
  • nanRum anjuvan naragam nAn adaidhal – Your highness thinks “As you have acquired knowledge of servitude, should the servitor not see what the master desires and remain as per his limits? Can the servitor force me?” Though you are thinking like this, I am very scared about existence is this samsAram since this samsAram is contrary to one’s faith in servitude.

emperumAn asks “Can I do anything just because you are scared?” AzhwAr says

  • vAn uyar inbam manni vIRRirundhAy … – Instead of being here [in this samsAram], you have a particular presence in nithyavibhUthi (paramapadham) where you remain perfectly blissful, manifesting your supremacy; you should invite me there and grant me distinguished interactions with you.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 85 – thanga muyaRRiyavAy

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

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avathArikai

AzhwAr, who had been alternating between satisfaction and dissatisfaction in enjoying emperumAn, looked at the world at large. Looking at the clouds which were roaming in the sky, AzhwAr involves himself with emperumAn’s matter and wonders “By carrying out which penance did these clouds get the divine complexion of emperumAn?”

Let us go through the pAsuram and its meanings:

thangA muraRRiyavAyth thAzh visumbin mIdhu pAyndhu
engE pugundhu eththavam seydhittana kol pongOdhath
thaNNambAl vElai vAyk kaN vaLarum ennudaiya
kaNNan pAl nanniRam koL kAr

Word by Word Meanings

pongu Odham – having agitating waves

thaN ambAl vElai vAy – in the cool, beautiful thiruppARkadal (milky ocean)

kaN vaLarum – one who is reclining

ennudaiya – one who is my lord

kaNNan pAl – towards kaNNa (krishNa)

nal niRam koL – having beautiful complexion

kAr – clouds

thangA muyaRRiyavAy – having continuous efforts (to get that complexion)

thAzh visumbin mIdhu – in the expansive sky

pAyndhu – roaming

engE pukku – going to which place

eththavam seydhittana kol – what type of penance did they carry out?

vyAkyAnam

thangA muyaRRIyavAyth thAzh visumbin mIdhu pAyndhu engE pukku eththavam seydhittana kol – without giving up the efforts which they had taken up, roaming all over the skies, which sacred place did the clouds enter and what type of penance did they carry out?

AzhwAr shows the reason for having a doubt like this, in the latter half of the pAsuram . . . . .

pongu Odham thaN ambAl vElai vAyk kaN vaLarum ennudaiya kaNNan pAl nanniRam koL kAr – where did these clouds, which have the dark bluish complexion of my lord kaNNan, who is reclining on the cool, beautiful thiruppARkadal which has agitating waves, enter and what type of penance did they perform [in order to get that complexion]?

engE pukku eththavam – It is pertinent to recall that the same meaning has been conveyed in the 32nd pAsuram of thiruviruththam [composed by nammAzhwAr] “mEgangaLO uraiyIr thirumAl thirumEni okkum yOgangaL ungaLukku evvARu peRRIr” (Oh clouds, please explain! How did you get the complexion of thirumAl’s [consort of SrI mahAlakshmi] divine form?) and his response in the same pAsuram “uyiraLippAn mAgangaLellAm thirindhu nannIrgaL sumandhu nundham AgangaL nOva varuththum thavamAm aruL peRRadhE ” (is this the result of your action of going all over the world, carrying water notwithstanding the pain in your physical forms, and showering rains, thus protecting all lives, without expecting anything in return?)

We will take up the 86th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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