Monthly Archives: February 2019

thiruvAimozhi – 8.1.9 – yAnum nIdhAnE

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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 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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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

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periya thiruvandhAdhi – 84 – vAzththi avan adiyai

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avathArikai

AzhwAr continues to fault his heart, in this pAsuram.

Let us go through the pAsuram and its meanings:

vAzhththi avan adiyaip pUppunaindhu nin thalaiyaith
thAzhththi iru kai kUppu enRAl kUppAdha pAzhththa vidhi
enguRRAyenRu avanai EththAdha en nenjamE
thangaththAnAmElum thangu

Word by Word Meanings

avan adiyai – the divine feet of that sarvESvara (lord of all)

vAzhththi – praising

pU punaindhu – offering flowers

nin thalaiyai thAzhththu – bow down your head (at his divine feet)

iru kai kUppu enRAl – if asked to fold your hands together [in the gesture of offering anjali]

kUppAdha en nenjamE – Oh my mind which will not fold the hands!

avanai – that sarvESvara

enguRRAy enRu – saying “where have you gone”

EththAdhu – without praying (with affection)

thangaththAnAmElum – if it is possible to sustain

thangu – sustain

pAzhththa vidhi – how terrible is the weight of the sins?

vyAkyAnam

The pAsuram should be rephrased to vAzhththi avan adiyaip pUppunaindhu nin thalaiyaith thAzhththu iru kai kUppu enRAl kUppAdha en nenjamE! enguRRAy enRu avanai EththAdhu thangaththAnAmElum thangu, pAzhththa vidhi in order to get cogent meaning.

en nenjamE – Oh my heart which does not do anything in matters regarding emperumAn! AzhwAr, who had praised his heart in the 1st pAsuram saying mundhuRRa nenjE (Oh my mind which is preceding me) is saying this now, considering its nature of not involving with matters relating to emperumAn since time immemorial, before he sang the first pAsuram.

vAzhththi avan adiyaip pUppunaindhu nin thalaiyaith thAzhththu, iru kai kUppu enRAl kUppAdha en nenjamE – AzhwAr tells his heart “Oh heart who is not cupping your palms when I ask you to praise emperumAn, offer flowers to his divine feet, bow down your head to his divine feet and cup your palms in anajali posture!” Since his head and hands were under the control of his heart for a very long time, AzhwAr is referring to them as the head and hands of his heart.

avanai enguRRAy enRu EththAdhu thangaththAnAmElum thangu – Just as it is mentioned in thiruvAimozhi 6-8-5enguch chenRAgilum kaNdu” (seeking and seeing wherever emperumAn goes), AzhwAr tells his heart, “If you can sustain yourself without seeking emperumAn with fervour and praising him, do remain in one place and sustain yourself”

pAzhththa vidhi – how terrible that such a destiny is befalling us! Through this , we can either take it that AzhwAr is disgusted with himself since he keeps leaving emperumAn’s presence saying “I am unsuitable” or that he is disgusted with his twin deeds (of pApa and puNya) which are a stumbling block for him in attaining emperumAn. Since AzhwAr is saying vAzhththi and EththAdhu, we can consider these to belong to the faculty of speech and since he is saying pUppunaindhu and thalaiyaith thAzhththu we can consider these to belong to the faculty of action and that AzhwAr is instructing his mind that it is impossible not to involve with emperumAn with all the three faculties (of thought, speech and action).

We will move on to the 85th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.1.8 – maNandha pErAyA

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 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

Listen

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

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

Listen

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

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thiruvAimozhi – 8.1.7 – iRandhadhum nIyE

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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 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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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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thiruvAimozhi – 8.1.6 – engu vandhuRugO?

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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 sixth pAsuram, AzhwAr elaborates what was highlighted in the previous pAsuram.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Since you are the antharyAmi of both causal and effectual entities, where can I come and attain you?”.

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

engu vandhuRugO? ennai ALvAnE! EzhulagangaLum nIyE
angavarkkamaiththa dheyvamum nIyE avaRRavai karumamum nIyE
pongiya puRambAl poruLuLavElum avaiyumO nI innE AnAl
mangiya aruvAm nErppamum nIyE vAn pulan iRandhadhum nIyE

Listen

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

ennai – me
ALvAnE – (to reach up to this stage) oh one who ruled!
Ezh ulagangaLum – all worlds (wherein those who engage in sAdhanAnushtAnam (means to attain emperumAn) do their practice, and where they get their results)
nIyE – at your disposal;
angu – in those worlds
avarkku – worshippers (who desire for results)
amaiththa – made (for the fulfilment of their wishes and for their worship)
dheyvamum – [demi] gods
nIyE – at your disposal;
avaRRavai – towards those demigods
karumamum – rituals (of worship)
nIyE – at your disposal;
pongiya – overflowing (beyond these worlds)
puRambAl – outside
poruL – all entities (such as mahath (the great element) etc)
uLavElum – as they are present (as explained popularly in pramANams (authentic texts))
avaiyum – those as well
nI – at your disposal;
mangiya – without name and form (during the state of deluge)
aruvAm nErppamum – chith (sentient entities) and achith (insentient entities) in subtle state
nIyE – at your disposal;
vAn – in supreme sky (paramapadham)
pulan iRandhadhum – the group of mukthAthmAs who are beyond our senses
nIyE – at your disposal;
innE – in this manner
AnAl – as you are the antharyAmi of all entities
nAn – I (who am under your exclusive control)

(with my effort)
unnai – you
engu – where
vandhu uRugO – will come and attain?

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

Oh one who ruled me! All worlds are at your disposal; all the demigods who are created for the worshippers, are at your disposal; all the rituals towards those demigods are at your disposal; all entities which are present outside these worlds as well are at your disposal; all chith and achith in subtle state without name and form are at your disposal; the group of mukthAthmAs who are beyond our senses, in supreme sky, are at your disposal; as you are the antharyAmi of all entities in this manner, where will I come and attain 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

  • engu vandhuRugO – Can a lame person reach one who is on top of the peak of the mEru [a huge mountain which anchors the universe]?
  • ennai ALvAnE – Only if I reached this stage on my own, I could aim to reach you [on my own]?
  • EzhulagangaLum nIyE – Oh one who has all the worlds at your disposal! Unlike me who has desire, those others who are indifferent towards you only are under your control!
  • angavarkku amaiththa dheyvamum nIyE – The dhEvathAs (demigods) who rule over the residents of those worlds, are under your control.
  • avaRRavai karumamum nIyE – Are the responsibilities and actions of those dhEvathAs under their own control? [No – they are also under your control] Thus, it is expalined that all the effectual entities are under your control.
  • pongiya … – More expansive when compared to one another, mahath etc which are beyond these worlds, are also under your control.
  • mangiya … – Even the avyaktha (unmanifest matter) which has attained the subtle state after deluge is under your control.
  • vAn pulan iRandhadhum nIyE – Unlike these, like the ether which can pervade avayaktha, which is beyond the senses such as chakshur (eyes) etc, the whole group of AthmAs are also under your control. AzhwAr is saying “all the bound souls are also at your disposal”.
  • innE AnAl … engu vandhuRugO – As this is the true reality, where will I come and attain you?

piLLAn explains that “mangiya aruvAm nErppam” means whole group of bound souls and “vAn pulan iRandhadhu” means whole group of liberated souls. In that case, the [bound] souls in subtle state which are as good as achith [during deluge], and the [liberated] souls in paramapadham which are beyond the senses, are explained. What is implied through this? Whether it is causal state, effectual state or in liberated state, everyone is looking for your support. Hence, is there anything I can do here?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 81 – pagalirA enbadhuvum

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avathArikai

In the previous pAsuram, AzhwAr said that the time when he forgets emperumAn, even if he is in a state of liberation, is sorrowful. In this pAsuram, he describes the way emperumAn rules over him without making any distinction between day and night.

Let us go through the pAsuram and its meanings:

pagalirA enbadhuvum pAviyAdhu emmai
igal seydhu irupozhudhum ALvar thagavAth
thozhumbar ivar sIrkkum thuNaiyilar enRu OrAr
sezhum paravai mEyAr therindhu

Word by Word Meanings

therindhu sezhu paravai mEyAr – one who analyses and goes to thiruppARkadal (milky ocean) to recline

ivar – this AzhwAr

thagavA thozhumbar – has lowliness and not qualified (for his mercy)

sIrkkum – to meditate on his (superior) qualities

thuNai ilar – does not have support

enRu OrAr – not analysing

pagal irA enbadhuvum – that it is day time or it is night time (having or not having the qualification for experiencing emperumAn’s auspicious qualities)

pAviyAdhu – not bothered about it

emmai – this servitor

igal seydhu – combating (ruling over)

iru pozhudhum – during both times

ALvar – will engage (in his qualities)

vyAkyAnam

pagal irA enbadhuvum pAviyAdhu emmai igal seydhu iru pozhudhum ALvar – Without thinking that day time is for carrying out deeds and night time is for taking rest, emperumAn, waging a battle with AzhwAr, keeps attracting AzhwAr with his auspicious qualities constantly, during both times [day and night] in such a way that AzhwAr would feel very happy when he gets to experience those qualities and feel distressed when not experiencing them enough. There is cure for a hurt caused by an arrow, but is there a cure for a hurt caused by qualities!

thagavAth thozhumbar ivar sIrkkum thuNaiyilar enRu OrAr – he is remaining without analysing whether AzhwAr is qualified to receive his mercy due to his lowliness or that he does not have anyone with whom he could discuss about emperumAn’s qualities and pass his time purposefully  just as it is mentioned in SrI bhagavath gIthA 10-9machchiththA madhgathaprANA bOdhayantha: parasparam I kathayanthaScha mAm nithyam thushyanthi cha ramanthi cha II” (having a focussed mind towards me, keeping their lives in me, informing each other (about my qualities) they [emperumAn’s devotees] keep conversing with each other and keep remaining happy).

Who is that entity?

therindhu sezhum paravai mEyAr – one who is reclining in thiruppARkadal after analysing that it is the apt place to get followers and to experience them.

We will take up the 82nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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