Daily Archives: March 29, 2019

thiruvAimozhi – 8.5.11 – engE kANgEn!

Published by:

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

Full series >> Eighth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says that those who are expert in this decad, without going through the suffering of AzhwAr, will attain emperumAn in this world, in this birth itself and will remain eternally joyful.

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

engE kANgEn! In thuzhAy ammAn thannai yAn? enRenRu
angE thAzhndha soRkaLAl andhaN kurugUrch chatakOpan
sengEzh sonna AyiraththuL ivaiyum paththum vallArgaL
ingE kANa ippiRappE magizhvar elliyum kAlaiyE

Listen

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

“In – ultimately enjoyable
thuzhAy – wearing thiruththuzhAy (thuLasi) garland
ammAn thannai – sarvESvara
yAn – I (who have great urge/sorrow)
engE – where
kANgEn – will see”
enRu enRu – saying this repeatedly
angE – towards his enjoyability and lordship
thAzhndha – loving
soRkaLAl – with the words
am – attractive
thaN – invigorating
kurugUr – leader of AzhwArthirunagari
satakOpan – AzhwAr

(while explaining bhagavAn’s nature)
sengEzh – with honesty
sonna – mercifully spoke
AyiraththuL – among the thousand pAsurams
ivaiyum paththum – this decad
vallArgaL – those who can recite with true emotions
ingE – in this world itself
kANa – to be seen (by all)
ippiRappE – in this birth itself
elliyum kAlai – without a break, in night and day
magizhvar – will acquire the joy caused by experiencing bhagavAn

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

AzhwAr, the leader of attractive, invigorating AzhwArthirunagari was repeatedly saying “where will I see sarvESvara who is wearing ultimately enjoyable thuLasi garland?” mercifully spoke with loving words towards his enjoyability and lordship, with honesty, this decad among the thousand pAsurams. Those who can recite it with true emotions will acquire the joy caused by experiencing bhagavAn, without a break, in night and day, in this world itself to be seen by all, in this birth itself.

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

  • In thuzhAy ammAn thannai engE kANgEn – Where will I who cannot sustain without seeing him who is wearing the divine thuLasi garland which highlights his opulence, see him?
  • enRu enRu – I who did not attain your various forms such as parathva [in paramapadham] etc, saying repeatedly. AzhwAr is not of the nature to say once and remain satisfied feeling “I have stated my desire”; he will repeat until his desire is fulfilled.
  • angE thAzhndha soRkaLAl – The words which were engrossed in his shoulders and the garland on his shoulders, and his lordship.
  • am thaN kurugUrch chatakOpan – As said by bhIshma in mahAbhAratham “upathishtanthumAm sarvE vyAdhaya: …” (let all diseases inflict me; let me reach vishNu’s paramapadham having cleared all my debts), AzhwAr who tolerated such suffering – this is ALavandhAr’s explanation.
  • sengEzh sonna … – This decad among the thousand pAsurams which were spoken with mind, speech and body in harmony.
  • vallArgaL – those who can recite.
  • ingE … – In this world itself, in this current birth itself, they will become joyful due to experiencing bhagavAn continuously in day and night without any break; ISvara who did not present himself for AzhwAr when AzhwAr called him saying in thiruvAimozhi 8.5.6ALak kUppittazhaiththakkAl” (when I call out for you to enslave me) and was blamed for that, eliminated that blame by quickly presenting himself for those who recite this decad; this is similar to a husband who had a fight with his wife, would praise the children to get her attention.

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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.5.10 – piRandha mAyA

Published by:

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

Full series >> Eighth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “Where will I see you who are amazing to be present in close proximity yet disallowing me from seeing you?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Tenth pAsuram. AzhwAr says “I am subsequent to your incarnations and you as antharyAmi cannot be seen by my external eyes; where will I see you?”

pAsuram

piRandha mAyA! bhAratham porudha mAyA! nI innE
siRandha kAl thI nIr vAn maN piRavumAya perumAnE
kaRandha pAl uL neyyE pOl ivaRRuL engum kaNdu koL
iRandhu ninRa perumAyA! unnai engE kANgEnE?

Listen

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

piRandha – incarnating with his true nature as said in “ajO’pisann
mAyA – being an amazing person

(for the sake of his devotees)
bhAratham – while engaging in mahAbhAratha war
porudha mAyA – Oh one who conducted it with amazing activities (such as taking up arms after vowing not to do so, changing day to night etc)!
nI – you
innE – while being easily approachable
siRandha – having the greatness (due to being the cause of the universe)
kAl thI nIr vAn maN – five elements
piRavum – other worldly objects
Aya – having as prakAra (form)
perumAnE – being greater than all

(as said in “gruthamiva payasi nIgUdam“)
kaRandha – extracted
pAl – milk
uL – inside
neyyE pOl – like ghee

(other than those who can see deeply)
kaNdu koL – to see
iRandhu – to be difficult
ivaRRuL – in all these objects
engum – everywhere
ninRa – one who remains
perumAyA – Oh greatly amazing one!
unnai – you (who are beyond senses in this manner)
engE – where
kANgEn – will I see?

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

Oh one who is an amazing person incarnating with your true nature as said in “ajO’pisann“, who conducted the mahAbhAratha war with amazing activities! You are having greatness while being easily approachable, being greater than all, having the five great elements and other worldly objects as your prakAra (form); Oh greatly amazing one who remains everywhere, yet is difficult to be seen in all these objects like ghee inside extracted milk! Where will I see 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

  • piRandha mAyA – Oh amazing lord who being akarmavaSya (being uncontrolled by karma), incarnated as a human with the original spiritual, divine form!
  • bhAratham porudha mAyA – This battle is as amazing as his birth! It is the amazing aspect where sathya prathigya (one who stands by his vows) became asathya prathigya (one who ignored his own vows). He vowed not to take up arms but ended up doing so [momentarily against bhIshma] and he turned day into night.
  • nI innE – While you remain sulabha (easily approachable).
  • siRandha … – For the five causal elements such as pruthivi (earth) etc.
  • piRavum – for the effect of the five elements such as dhEva etc [variegated forms].
  • Aya perumAnE – Oh sarvESvara who is the AthmA [of all such entities]! The speciality of air [siRandha kAl] is, while it is one among the causal elements, it is also that which sustains all beings.
  • kaRandha … – Oh greatly amazing lord who is present in every entity yet invisible to the external eyes just as the invisible ghee which is present in the visible milk! It is said in brahmavith upanishath “gavAmanEka varNAnAm kshIrasyathvEka varNathA | kshIravath paSyathi gyAnam linginas thu gavAmyathA || gruthamiva payasi nigUdam bhUthE bhUthE cha vasathi vigyAnam | sathathammanthE thavyam manasA mandhA na bhUthEna || sarva bhUthAthi vAsamayath bhUthEshu cha vasathyapi | sarvAnugrAhakathvEna thadhasmayaham vAsudhEva ithi” (The milk of different coloured cows remain the same; similarly AthmA which is made of gyAnam should be seen; bodily differences such as dhEva etc are similar to [differently coloured] cows; just as ghee remains hidden in the milk, bhagavAn is hidden inside all entities; one should churn with the mortar named mind; that which is the abode of all entities and that which resides in every entity, is the one which gives the strength for all entities; I am that vAsudhEva [who gives strength to every entity]).
  • kaRandha pAl – The ghee which appears over time and due to the churning, will not be visible while extracting the milk [from the cow]; AzhwAr is saying “unless one has the samskAram (effect) of having totally surrendered to emperumAn, one cannot easily see him”.
  • unnai engE kANgEnE – To see you in paramapadham, my bodily connection should be eliminated; I am subsequent to your incarnations; I am not attaining archAvathAra emperumAn as I desire; your being antharyAmi is invisible for my external eyes; now, I can only perish with this craving to see you.

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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org