Monthly Archives: April 2019

thiruvAimozhi – 8.8 – kaNgaL sivandhu

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

Full series >> Eighth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the eighth decad, ISvaran entered AzhwAr‘s heart considering it as his own benefit, eliminating AzhwAr’s hurdles such as the senses and became pleased; he considered in his divine heart, “let me make AzhwAr realise that his hurdle which leads to lowliness is incidental and highlight that his true self is my prakAra (form) and distinguished, to reveal that he is faultless” and highlighted the following aspects:

  1. his presence in AzhwAr’s heart which is the reason for AzhwAr’s true self being fully dependent upon him
  2. he who is the antharyAmi of all, being with perfect knowledge and bliss
  3. that the AthmA which is indicated by “aham” (I) is also his (emperumAn’s) form
  4. he, who is the cause of all, is inseparable from jIvAthmA who has distinguished enjoyability
  5. the incomprehensible nature of AthmA who is a form of ISvara
  6. the pure AthmA being the goal
  7. the bondage in this material realm of those who lack such knowledge about the self
  8. the need for anthimasmruthi (remembrance [of emperumAn by the AthmA] in the final moments before death) for those who desire to attain the self
  9. that the mOksha which is in the form of merging with bhagavAn [and losing AthmA’s identity] is unlikely to happen.
  10. for such AthmA, reaching the close proximity of emperumAn is the cause for upliftment

AzhwAr meditated upon these aspects as highlighted by sarvESvaran and becomes pleased thinking “emperumAn revealed the faultless nature of the self and accepted me at his divine feet!”

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

[emperumAn using the words we, us, our indicate royalness in him]

In this decad – emperumAn came and united with AzhwAr to eliminate all his suffering which he went through in thiruvAimozhi 8.5mAyakkUththA” and pacified him, eliminated his [emperumAn’s] own suffering, and became pleased having attained AzhwAr and thought “incidentally, everything lines up perfectly. We cannot lose this blissful union; AzhwAr is famous to be known as “vaLavEzh ulagil AzhwAr” [In thiruvAimozhi 1.5, AzhwAr moved away from emperumAn considering the lowliness of the self and greatness of emperumAn]; as he came close to us, he considered his own disqualification saying in thiruvAimozhi 8.7.8 “siRiyEnudaich chindhaiyuL” (in the heart of this lowly person); he will feel the same way again; we should proactively stop it”; he further thinks “AzhwAr looks to move away considering ‘this AthmA which has been in samsAram since time immemorial, is not qualified for emperumAn/paramapadham’; but that is not true, do not see this [bodily presence in this material relam] which is incidental (unnatural for the self), but see the root [true nature of self]”; he thinks “We should impress the greatness of the AthmA upon AzhwAr’s heart”; he highlights the greatness of AzhwAr’s true nature in his heart by saying “You [AthmA] are eternal, identified by your knowledge and bliss, and a confidante for us; your reaching us is not undesirable; your reaching us is adding value to our glories like the presence of kausthuba jewel, our divine consorts”; he thinks further “When we highlight the greatness of AthmA, he would say ‘I am like a fire-fly, what is there to see?’ and will not agree to see what we show him; but he is too immersed in our divine beauty as said in thiruvAimozhi 8.7.7 ‘avvAy anRi yAnaRiyEn maRRaruL‘ (I don’t know any mercy other than what comes from him); let us first show our beauty and through that we will highlight his greatness of being my form”; thinking this, he says to AzhwAr “Oh AzhwAr! See how beautiful we are; when you see us, you can see yourself in it as well”; in this manner emperumAn lets AzhwAr enjoy his beauty first and then he shows AzhwAr’s true nature which is desirable for emperumAn like his anklets etc in being greatly enjoyable and greatly subservient; enjoying that, AzhwAr becomes pleased. In this decad, emperumAn lets AzhwAr enjoy him [emperumAn] in the first two and half pAsurams, and subsequently reveals the true nature of AthmA [in the remaining pAsurams]. Why is that? Some explain this as “since AthmA does not exist without emperumAn, he first shows himself who is the abode for the AthmA and subsequently shows the true nature of AzhwAr”. Others explains this as “since AzhwAr would not agree to know about the true nature of AthmA first, he first reveals himself”. Some others explain that the first two pAsurams are a recollection of the divine union of emperumAn and AzhwAr which was seen in thiruvAimozhi 8.6iruththum viyandhu“.

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 8.7.11 – sudarp pAmbaNai

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

Full series >> Eighth Centum >> Seventh 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 “for those who learn this decad, it will be the poison for their samsAram [bondage in this material realm]”.

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

sudarp pAmbaNai nam paranaith thirumAlai
adich chEr vagai vaN kurugUrch chatakOpan
mudippAn sonna Ayiraththu ippaththum sanmam
vidath thEyndhaRa nOkkum than kaNgaL sivandhE

Listen

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

sudar – having perfect radiance
pAmbu – thiruvanthAzhwAn (AdhiSEsha)
aNai – having as mattress
nam – for us
paranai – lord
thirumAlai – Sriya:pathi (SrIman nArAyaNa)
adi – in the divine feet
sEr vagai – the way to reach
mudippAn – to fulfil
vaN – having unlimited wealth
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
Ayiraththu – among the thousand pAsurams
ippaththum – this decad
sanmam – birth (which causes hurdles in enjoying bhagavAn)
aRa – very
thEyndhu – weaken
vida – to be destroyed
than – his
kaNgaL – eyes
sivandhu – becoming reddish
nOkkum – will see.

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

To fulfil the way of reaching the divine feet of our lord, Sriya:pathi, who is having perfectly radiant AdhiSEsha as mattress, nammAzhwAr, the leader of AzhwArthirunagari which is having unlimited wealth, mercifully spoke this decad among the thousand pAsurams; with his eyes becoming reddish, this decad [personified] will look at birth [of his devotee] to weaken it very much and destroy it. The decad itself is spoken as a man personified due to its ability to destroy the birth.

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

  • sudarp pAmbaNai nam paranaith thirumAlai – The eradication of birth is explained as the result/benefit for those who learn this decad; the goal attained as a result of such eradication of birth is explained here – as explained in paryanka vidhyA, the benefit attained by mukthAthmAs is to see and enjoy emperumAn‘s merciful presence in the lap of thiruvananthAzhwAn along with periya pirAttiyAr.
  • adich chEr vagai …AzhwAr who has the nature of being together with emperumAn’s divine feet. For AzhwAr, gyAnam (knowledge) and Anandham (bliss) are not the identity; SEshathvam (servitude) is.
  • mudippAn sonna … – Also explained as – this decad which was spoken to eradicate the bondage in the material realm, will fulfil the goal of reaching the divine feet of empeurmAn. It will ensure that the birth is eliminated.

While doing that,

  • ippaththum – than kaNgaL sivandhu – nOkkum – That is, this decad is dhrushti visham (poison which kills on being seen) for samsAram. That is, the presence of this decad and birth together are contradictory.

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 – 8.7.10 – vaiththEn madhiyAl

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

Full series >> Eighth Centum >> Seventh 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 “emperumAn has arrived in my heart along with his retinue; I will never separate from him and suffer”.

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

vaiththEn madhiyAl enadhuLLaththagaththE
eyththE ozhivEn allEn enRum eppOdhum
moyththEy thirai mOdhu thaN pARkadaluLAl
paiththEy sudarp pAmbaNai nam paranaiyE

Listen

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

moyththu – being dense

(matching the divine form of thiruvananthAzhwAn (AdhiSESha))
Ey – matching
thirai – waves
mOdhu – rising
thaN – invigorating
pARkadaluL – in kshIrAbdhi (milky ocean)
paiththu – with hoods which are expanding
Ey – natural
sudar – having radiance
pAmbu – thiruvanthAzhwAn
aNai – having as mattress
nam – for us
paranai – lord
madhiyAl – with my permission
enadhu – my
uLLaththu agaththE – in my heart
vaiththEn – I placed;
enRum – all days
eppOdhum – at all times
eyththE ozhivEn allEn – will not separate from him and suffer.

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

With my permission, I placed in my heart, our lord who is having the naturally radiant thiruvananthAzhwAn who is having hoods which are expanding, as his mattress, in the invigorating kshIrAbdhi which has dense, matching and rising waves; I will not separate from him at any day, any time and suffer [due to such separation].

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

  • vaiththEn madhiyAl enadhu uLLaththu agaththE – I placed him in my heart with my permission; just for a simple permission, what a great benefit I attained!
  • eyththE ozhivEn allEn – From now onwards, I will never become weakened and suffer.

When asked “How long will this remain true?” AzhwAr says,

  • enRum eppOdhum – On all days and in all states.
  • moyththu Ey thirai – In the invigorating kshIrAbdhi, where the waves gather together and flow in a matching manner. Even if a small drop falls on emperumAn [and AdhiSEshan], his tenderness is such that it makes one say “huge wave hit him”.
  • paiththEy sudarp pAmbaNai – AdhiSEsha who is having expanded hoods which stop the waves from hitting emperumAn‘s divine form, and is having matching radiance due to [constant] enjoyment of bhagavAn; emperumAn having greatness due to resting on such AdhiSEsha.
  • nam paranai – One who revealed such greatness to us; emperumAn entered AzhwAr‘s divine heart as said in periyAzhwAr thirumozhi 5.2.10 “aravaththamaLiyinOdum azhagiya pARkadalOdum” (emperumAn arrived with his serpent mattress, SrI mahAlakshmi et al into my heart)

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 – 8.7.9 – vayiRRil koNdu

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

Full series >> Eighth Centum >> Seventh 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, when AzhwAr is asked “What did you do to be accepted by emperumAn in this manner?” he says “I allowed him to do so”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I firmly placed his protection in all manner, in my heart”.

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

vayiRRil koNdu ninRozhindhArum yavarum
vayiRRil koNdu ninRoru mUvulagum tham
vayiRRil koNdu ninRa vaNNam ninRa mAlai
vayiRRil koNdu manna vaiththEn madhiyAlE

Listen

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

vayiRRil koNdu – being a protector (just as a mother would protect a foetus in the womb)
ninRu ozhindhArum – kshathriyas (kings)
yavarum – brahmA et al (who are greater than the kings)
vayiRRil – in a fraction of his svarUpa (true nature)
koNdu – having
ninRu – standing
oru – distinguished
mU ulagum – three worlds
tham – in his
vayiRRil – in a fraction of his vow
koNdu – holding
ninRa vaNNam – with the svarUpam (which was there prior to that state)
ninRa – stood
mAlai – the supreme lord
madhiyAlE – with the permission (which was granted by him first as said in thiruvAimozhi 5.8.9isaiviththu ennai“)
vayiRRil – inside me
koNdu – having
manna – to not leave
vaiththEn – I placed

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

Having the kshathriyas, brahmA et al who were all considered as protectors, in a fraction of his svarUpa, beholding the distinguished three worlds in a fraction of his vow, the supreme lord stood with his svarUpam; by giving my persmission, I placed such emperumAn inside me to not leave from there.

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

  • vayiRRil koNdu ninRu ozhindhArum – kshathriyas et al who would care for their citizens just as a mother would have her child (foetus) in her womb and care for it.
  • yavarum – brahmA et al who would care for such kshathriyas as well.
  • vayiRRil … – brahmA et al, kshathriyas et al and the three worlds which are all inside him.
  • tham vayiRRil koNdu – Conducting them in one thousandth fraction of his vow; alternative explanation – having those protectors who care for others, and the three worlds in his stomach, and protecting them.
  • ninRa vaNNam ninRa mAlai – sarvESvara who stood there without any impact to his form even after having all of these in him. I placed sarvESvara who is along with his wealth, in my heart, to not let him leave from there.
  • madhiyAlE – [ammangi] ammAL explains this as AzhwAr saying “I have known about emperumAn’s nature” [mathi is explained as gyAnam]. Alternatively, parASara bhattar explains “mathi: implies anumathi: (permission) – I simply gave him permission”. That is, AzhwAr saying “When he entered, I simply did not stop him” [When emperumAn tries to help us, if we don’t stop him, that is sufficient for him to shower his grace. This is termed as aprathishEdham, vilakkAmai – non-prohibition].

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 – 8.7.8 – aRiyEn maRRaruL

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

Full series >> Eighth Centum >> Seventh 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 “For emperumAn to come and unite with me in this manner, there is no reason other than his mercy”.

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

aRiyEn maRRaruL ennai ALum pirAnAr
veRidhE aruL seyvar seyvArgatku ugandhu
siRiyEnudaich chindhaiyuL mUvulgum than
neRiyA vayiRRil koNdu ninRozhindhArE

Listen

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

maRRu – anything else
aruL – as favour
aRiyEn – I don’t think;
ennai – me
ALum – enslaved
pirAnAr – great benefactor
seyvArgatku – to whom he thought of helping
veRidhE – without any cause
ugandhu – happily
aruL – favour
seyvar – will do;

(how)
siRiyEnudai – me who is very lowly
sindhaiyuL – in heart
mU ulagum – three worlds
neri A – without disregarding the protector-protected relationship
than vayiRRil – inside him
koNdu – having
ninRozhindhAr – he stood;

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

I don’t think about anything as his favour; the great benefactor who enslaved me, will happily do favours without any cause, to whom he thought of helping; he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly. [Implies – because of this great favour, I don’t consider anything else as favour]

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

  • aRiyEn maRRu aruL – I don’t know any other favour of his.
  • ennai ALum pirAnAr – The benefactor who accepts my service.
  • veRidhE aruL seyvar – Will shower his nirhEthuka krupai (causeless mercy).

When asked “to whom?” AzhwAr says,

  • seyvArgatku – To those he considered to pursue as said in kata upanishath 1.2.23 “yamEvaisha vruNuthE” (one who is desired by the supreme lord). If he only helps those who put in some effort, then AzhwAr would not have said “veRidhE” (causelessly). But should there not be some reason for this mercy? (His) Happiness is the reason; it is said in SrI bhAshyam “priya thama Eva hi varaNIyO bhavathi” (Isn’t the one who is desired by emperumAn, pursued by emperumAn?) Even when a chEthana has ruchi (taste/intent) towards bhagavAn, that is only considered as a distinguished nature of the sentient being and not considered as means for the goal.

When asked “Where did you find his causeless mercy?” AzhwAr says “should I seek outside?”

  • siRiyEnudaich chindhaiyuL – I am so lowly; still I see him in my heart.
  • mU ulagum … – An owner will care for his possessions due to the relationship (owner – owned). One who properly cares for his belongings, remained in my heart and interacted with me improperly. Due to considering himself as lowly, AzhwAr considers emperumAn‘s interactions with him to be improper. emperumAn considers AzhwAr to be greater than the three worlds; AzhwAr considers himself to be lower than the three worlds.

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 – 8.7.7 – sevvAy undhi

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

Full series >> Eighth Centum >> Seventh 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 becomes very pleased on enjoying the beautiful smile of emperumAn which occurred after emperumAn‘s union with AzhwAr.

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

sevvAy undhi veN pal sudark kuzhai thammOdu
evvAych chudarum thammil mun vaLAyk koLLach
chevvAy muRuvalOdu enadhuLLaththirundha
avvAyanRi yAn aRiyEn maRRaruLE

Listen

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

sem – reddish
vAy – mouth
(sem) undhi – reddish divine navel
veN – whitish
pal – divine teeth
sudar – having radiance
kuzhai thammOdum – divine ear rings, along with these
evvAy – all limbs
sudarum – radiance
thammil – with each other
mun – competing
vaLayk koLLa – surrounded

(revealing his internal pleasure)
sem – reddish
vAy – divine lips’
muRuvalOdu – with the smile
enadhu – my
uLLaththu – in my heart
irundha – present
a – that
vAy – manner
anRi – other than that
maRRu – any other
aruL – form
yAn aRiyEn – I don’t think

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

The radiance of every limb of emperumAn‘s such as reddish mouth, reddish divine navel, whitish divine teeth, radiant divine ear rings, competing with each other, surrounded me; I cannot think of any form other than the manner in which such emperumAn is present with the smile in his reddish divine lips.

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

  • sevvAy … – Along with the reddish divine lips, divine navel, whitish divine teeth, radiant divine ear rings.
  • evvAych chudarum – The radiance of every other limb. vAy – place.
  • thammil mun vaLAyk koLLa – Each one of them highlighting itself, competing with each other, surrounded me saying “I, I”. Implies each one of them highlighting itself and surrounding me. Alternative explanation – each one of them competes with me and is surrounding me.
  • sevvAy muRuvalOdu enadhu uLLaththirundha – The entity who is explained in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham]), is similing here highlighting that attaining AzhwAr is for his benefit. As a flower blossoms, freshness will be seen all over the flower; similarly he smiled to have an impact in all of his limbs [to become reddish].
  • avvAy anRi – Other than this place. Other than this smiling form. In SrI rAmAyaNam AraNya kANdam 63.12, first the nature of sIthAp pirAtti is said as “kAnthasmithA” (one who has a gentle smile) and was then said as “jAthahAsA” (smiling) to differentiate the change in her state after becoming joyful at that time.  I don’t know about any other mercy of his. Implies, AzhwAr is satisfied with this and does not need anything else.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8.7.6 – poruL maRRu

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

Full series >> Eighth Centum >> Seventh 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 says “emperumAn gave himself to me due to his great desire towards me and not because there would be no one to enjoy him, who has greatly distinguished beauty, if he gave me some other benefit”.

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

poruL maRRenakkum Or poruL thannil sIrkkath
tharumEl pinnai yArkku avan thannaik kodukkum?
karumANikkak kunRaththuth thAmarai pOl
thirumArvu kAl kaN kai sevvAy undhiyAnE

Listen

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

(with which he has given himself to me)
karu mANikkak kunRaththu – on top of a dark carbuncle hill
thAmarai pOl – reddish/fresh like a blossomed bush of lotus flowers
thirumArvu – divine chest
kAl – divine feet
kaN – divine eyes
kai – divine hands
sem – reddish
vAy – divine lips
undhiyAn – one who has divine navel
maRRu – other
poruL thannil – among the goals/benefits
enakkum – for me
Or – a
poruL – benefit
sIrkka – in the best way
tharum El – if he gives
pinnai – then
avan – he
thannai – himself (who is the ultimate goal)
Arkku – to whom
kodukkum – will he give?

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

emperumAn resembles a dark carbuncle hill with a reddish/freshly blossomed lotus flower bush, with his divine chest, divine feet, divine eyes, divine hands, reddish divine lips and divine navel; If such emperumAn bestows a benefit among the other goals/benefits in the best way to me, then, to whom will he give himself? Implies that emperumAn did not bestow other benefits [and bestowed himself] to AzhwAr due to not having an apt entity who can receive him, but due to his mercy.

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

  • poruL … – If he bestows another superior benefit among the purushArthams (goals/benefits).
  • pinnai yArkku avan thannaik kodukkum – Is there any one who can quickly accept him?

When asked “Why? Is there no one who can accept him?” AzhwAr says,

  • karu mANikkam … – Would any one accept such neem juice [AzhwAr is sarcastically highlighting emperumAn as neem juice which is bitter]?
  • karu mANikkak kunRaththu – [dark carbuncle hill] The example for emperumAn, who is the refuge.
  • thAmarai pOl – [lotus flower] The example for his individual limb-wise beauty.
  • thiru mArvu – The divine chest where pirAtti, who is the purushakAram [one who presents the situation of AthmAs to emperumAn and recommends on their behalf], resides.
  • kAl – The divine feet one will fall at, after being won over by the divine togetherness of emperumAn and pirAtti.
  • kaN … – The eyes which shower their cool glance at those who fall at the feet, the eyes which will lift them up and embrace them, the lips which will speak sweet words and the divine navel which is enjoyable for them. Didn’t thiruppANAzhwAr say in amalanAdhipirAn 3 “undhi mEladhanRO” (my mind is fully dependent on your navel).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrI VEnkatAchala mAhAthmyam

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

alarmElmangai uRaimArbhan thiruvadigaLE Saranam 

alarmElmangaith thAyAr, Sri Srinivasan, AzhwArs, Sri bhAshyakArar and Sri MaNavAla mAmunigaL – thiruvEnkatam

Sri SrinivAsa, who has creation, sustenance and deluge of the universe as his sport, resides atop the sacred hills of thiruvEnkatam also known as thirumalai thiruppathi. In SrivaishNava sampradhAya, three dhivyadhESams are hailed as kOyil, thirumalai and perumAL kOyil respectively. Among these, kOyil refers to SrIrangam , perumAL KOyil refers to SrI varadharAja swAmi temple – kAnchIpuram and thirumalai refers to the sacred hill shrine atop which Srinivasan resides with SrI (mahAlakshmi). Sriman nArAyaNa, has descended along with periya pirAtti, out of his unconditional mercy on chEthanas (sentient beings), to show  his pUvArkazhalgal  (His lotus feet is referred thus in this dhivyadhESam) to us and resides here in thirumalai along the banks of thirukkonEri – swAmi pushkariNI (the sacred pond or primary thIrtha of this dhivyadhESam).  Innumerable devotees surrender unto his lotus feet in thirumalai hailing him as their sole refuge, as declared in “kalau vEnkatanAyaka:”. The Sruthi, smruthi, ithihAsas and purANas hail SrI SrInivAsa, his sacred hill thirumalai and the nature of this dhivyadhESam to a very great detail. Among these, the compilation of the glories of thirumalai , as explained in the purANAs , is called as Sri VEnkatAchala mAhAthmyam . vEdha vyAsa, composed these for the benefit of all of the humanity.

The sanskrit word purANa can be explained as “purA api navam” ,“purA bhavam”“purA AkathanAkathanau anathi kathayathi” and “purA nIyathe”. Literally, these explanations indicate that the purANas , show us the correct direction of our present by presenting the happenings of very distant past. The purANas are of two types viz., mahA purANas (simply denoted as purANas henceforth) and upa purANas . purAnas and upapurANas are 18 each in number. 10 among them hail thirumalai in great detail. These are : 

  1. varAha purANam (purANam)
  2.  pAdhma purANAm (purANam)
  3. garuda purANam (purANam)
  4. bramhANda purANam (purANam)
  5. mArkaNdEya purANam (purANam)
  6. vAmana purANam (purANam)
  7. bramha purANam (purANam)
  8. skAndha purANam (purANam)
  9. Adithya purANam (purANam)
  10. bhavishyOththara purANam (purANam)

Along with these, harivamSa , which is also called as the 19th parva of mahAbhAratha, also glorifies the greatness of Thirumalai. 

Greatly desirous of having the chEthanas surrendered to him, Sriman NArAyana, left his eternal and ever blissful abode – SrI vaikuNta and descended to thirumalai which is dear to him. Though, it is not possible for anyone to completely sing or praise or comprehend or listen to the greatness of SrI Srinivasa , his auspicious qualities and his sacred hill’s greatness, knowing Sri vEnkatAchala mAhAthmyam (which is a compilation of conversations between maharishIs)  will give us a fair idea of these. The following are the broad topics covered in SrI vEnkatAchala mAhAthmyam : 1) SrI varAha swami’s vaibhavam ; 2) the arrival of SrInivAsa to thiruvEnkatam ; 3) the divine marriage of SrInivAsa and padhmAvathith thAyAr ; 4) the glories of swAmi pushkariNI ; 5) the glories of other thIrthas in thirumalai and finally, 6) the qualities and greatness of vaishNavas . 

In addition to these, emperumAnAr has cited various SlOkas from these texts during the time of establishing that the deity atop thiruvEnkatam is SrInivAsa and during the times of systematizing the ritualistic practices of the worship atop the holy hill. It is therefore, beyond doubt, that those who are devoted unto the lotus feet of Sri bhAshyakAra will relish these SlOkas. 

By the grace of AchArya, let us enjoy the greatness of thirumalai through SrI vEnkatAchala mAhAthmyam in the upcoming posts. 

May all auspiciousness be unto Sri SrinivAsan !
May all auspiciousness be unto Sri bhAshyakArar !
May Lord vEnkatESa be pleased ! 

adiyen rAmAnuja dasan,
echchUr R SrInivasan 

We express our gratitude to SrimAn. KrishNa TEja MV for extending his help in understanding the telugu translation of this Sri vEnkatAchala mAhAthmyam. 

Source: http://divyaprabandham.koyil.org/index.php/2019/04/sri-venkatachala-mahathmyam-tamil/

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ஸ்ரீ வேங்கடாசல மாஹாத்ம்யம்

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:
அப்பன் திருவடிகளே  சரணம்
அலர்மேல்மங்கை உறை மார்பன் திருவடிகளே சரணம்

திருமாமகள் கேள்வனான, உலகின் படைத்தல், காத்தல் மற்றும் அழித்தலை தனக்கு விளையாட்டாகக் கொண்டுள்ளவனான எம்பெருமான் ஸ்ரீ ஸ்ரீநிவாசன் எழுந்தருளி இருக்கும் இடம் திருவேங்கடம் என்ற திருமலை திருப்பதி. ஸ்ரீவைஷ்ணவ ஸம்ப்ரதாயத்திலே கோயில் திருமலை பெருமாள் கோயில் என்று முறையே மூன்று திவ்யதேசங்கள்  அடியார்களால் கொண்டாடப்படுகிறது. இதிலே கோயில் என்பது திருவரங்கப்பெருநகரும் , பெருமாள் கோயில் என்பது பேரருளாளன் சன்னிதியான  காஞ்சிபுரமும், திருமலை என்பது அப்பன் உறையக்கூடிய திருவேங்கடமாமலையும் ஆகும். பற்பல திருநாமங்கள் கொண்ட இந்தத் திருமலையிலே  எம்பெருமான் ஸ்ரீமன் நாராயணன் , ஸ்ரீ வைகுண்ட விரக்தனாகத் திருக்கோனேரி (இந்த திவ்யதேசத்தின் பிரதான தீர்த்தம்) கரையிலே பெரிய பிராட்டியாரோடே எழுந்தருளி அடியார்களுக்கு தன் பூவார்கழல்களை (அப்பனின் திருவடிகளுக்கு இதுவே திருநாமம்) காட்டி அருளுகிறார். கலௌ வேங்கடநாயக:  என்ற கொண்டாட்டத்திற்கு இணங்க, கலியுகத்திலே வாழும் நமக்கு  புகல் இந்த திவ்யதேசம் என்று எண்ணற்ற  பக்தர்கள் வணங்கும் க்ஷேத்ரம் திருமலை. ஒப்பிலா அப்பனான ஸ்ரீநிவாசனையும் , அவரது இந்தப் பொன்மலையையும் அதன் தன்மையையும் மற்றும்  பெருமைகளையும் ச்ருதி ஸ்ம்ருதிகள், இதிஹாஸ புராணங்கள் பலவாறாக கொண்டாடுகின்றன. அவற்றுள்ளே புராணங்களில்  காணப்படும் திருவேங்கட மலையின் மேன்மைகளின் தொகுப்பே ஸ்ரீ வேங்கடாசல மாஹாத்ம்யம் என்று அறியப்படுகிறது. இது இந்த உலகில் உள்ள அனைவரின் உஜ்ஜீவனத்துக்காக வேத வ்யாஸராலே தொகுக்கப்பட்டது.

புராணம் என்ற சொல்லை “புரா அபி நவம் ” , “புரா  பவம் ”, “புரா  ஆகதநாகதநௌ அணதி கதயதீதி ” என்றும் “புரா  நீயதே ”  என்றும் விரிவாக விளக்குவதுண்டு. இதன் பாவம் யாதெனில், ”பண்டைய காலங்களில் நடந்த சம்பவங்களை  அறிமுகம் செய்து, நிகழ் காலத்தில் நல்வழியை காட்டுமவை புராணங்கள் ” என்பதே ஆகும். புராணங்களுள் பதினெட்டும் , உபபுராணங்களுள் பதினெட்டும் உள்ளன. இவற்றுள் 10 புராணங்களில் திருமலையின் பெருமைகள் விரிவாக விவரிக்கப்பட்டுள்ளன. அவை கீழ்காணுமாறு :

1) வராஹ புராணம் (புராணம்)
2) பாத்ம  புராணம் (புராணம்)
3) கருட புராணம் (புராணம்)
4) ப்ரம்மாண்ட புராணம் (புராணம்)
5) மார்கண்டேய புராணம் (புராணம்)
6) வாமன புராணம் (புராணம்)
7) ப்ரம்ம புராணம் (புராணம்)
8) ஸ்காந்த புராணம் (புராணம்)
9) ஆதித்ய புராணம் (உபபுராணம்)
10) பவிஷ்யோத்தர புராணம் (உபபுராணம்)

இவற்றோடு , மகாபாரதத்தின் 19 வது பர்வம் என்று போற்றப்படும் ஹரிவம்சத்திலும் திருமலையின் பெருமைகளை காணலாம்.

சேதனர்களைத் தன்னடிக்கீழ் சேர்த்துக்கொள்ள வேண்டும் என்ற பெரும் அவா கொண்ட எம்பெருமான், ஸ்ரீவைகுண்டத்தை விடுத்து தனக்கு மிகவும் உகந்த இந்த திருவேங்கடமாமலையை வந்து அடைந்தார். அவ்வெம்பெருமானின் கருணையையும், கீர்த்தியையும், குணங்களால் நிரம்பப்பட்டமையையும் உள்ளவளவிலே உரைக்க வல்லவர்கள் இல்லை என்ற போதிலும் , முனிவர்கள் இடையிலே நடந்த கேள்வி-பதில் உரையாடல்கள் மூலமாக ஒருவாறாக நாமும் எம்பெருமானின் கல்யாண குணங்களை அனுபவிக்கலாம். இவ்வாறாக அமைந்துள்ள வேங்கடாசல  மாஹாத்ம்யத்தில் , வராஹ பெருமானின்  வைபவம், ஸ்ரீநிவாஸன்  திருவேங்கடத்தை வந்தடைந்தமை, அனைத்துலகிற்கும் தாயான பத்மாவதி ஸ்ரீநிவாஸனை திருக்கல்யாணம் செய்து கொண்டமை,  திருக்கோனேரியின் பெருமை, ஏனைய தீர்த்தங்களின் பெருமை மற்றும் வைஷ்ணவ லக்ஷணம் உள்ளிட்டவைகளை அனுபவிக்கலாம்.

அதனோடன்றி. எம்பெருமானார் யாதவராஜனின்  சபையிலே திருமலையில் கோயில் கொண்டுள்ள தெய்வம் ஸ்ரீநிவாஸனே என்று நிரூபித்த அந்த சந்தர்ப்பத்திலும், மேலும் திருமலையப்பன் கோயில் திருப்பணிகளை சீர்திருத்தி நிர்வகித்த சந்தர்ப்பங்களிலும் , பல புராண ச்லோகங்களை மேற்கோள் காட்டியுள்ளார். ஆக , இவற்றையும் அறிந்துக்கொள்ளுதல்  இராமனுசனுடையார்களுக்கு இன்பம் பயக்க வல்லதே  ஆகும்.

இனிவரும் பதிவுகளில் நாம் புராணங்களில் உள்ள கதைகளைப் படித்து திருவேங்கடம் எனும் எம்பெருமான் பொன்மலையை அறிந்து கொண்டாடி மங்களாசாஸனம் செய்யலாம்.

ஸ்ரீ வேங்கடேச ப்ரீயதாம்
ஸ்ரீநிவாஸாய மங்களம்
ஸ்ரீ பாஷ்யகாரய மங்களம்

அடியேன் ராமானுஜ தாஸன்,
எச்சூர் ஸ்ரீநிவாஸன்

தெலுங்கில் அமைந்துள்ள மொழிப்பெயர்ப்புகளை படிப்பதற்கு அடியேனுக்கு உதவும் திரு. க்ருஷ்ண தேஜா அவருக்கு  அடியேனது க்ருதஞதைகள்.

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org