Daily Archives: August 12, 2019

periya thirumadal – 8 – thannudaiya angaigaLAl

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

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thannudaiya angaigaLAl thAn thadavath thAn kidandhOr
unniya yOgaththu uRakkam thalaikkoNda                                      8

Word by word meaning

thannudaiya am kaikgaLAl adiyiNaiyai thadava – gently massaging the divine feet [of emperumAn] with her beautiful hands

(thus, with all these greatness)

kidandhu – reclining eminently

Or unniya yOgaththu uRakkam thalaikkoNda pinnai – after assuming the posture of reclining where he is thinking about protecting the world

vyAkyAnam

adiyiNaiyai – the soft, divine feet which even she (bhUmippirAtti) who is  extraordinary, would hesitate to touch

thannudaiya am kaikaLAl – with her beautiful and great, divine hands which even sarvESvaran (lord of all) has to obtain by carrying out penance

thAn thadava – is it possible to sustain by asking someone else to drink for self? Is it possible to live by asking someone else to breath for self? Hence, pirAtti is carrying out the service (of massaging emperumAn’s divine feet) with her own hands. She will sustain herself if she massages his divine feet by herself or else she will perish. Thus, sarvESvaran is sleeping, with the ocean fanning him with chowry (fan whisk) and bhUmippirAtti massaging his divine feet.

thAn kidandhu – being omniscient by his nature, being without any bewilderment for any reason, he is now sleeping because of her mere touch, forgetting even that the ocean is fanning him and that she is massaging his divine feet.

Or unniya yOgaththu uRakkam thalaikkoNda pinnai – after sleeping through his yOgam which is unique since he is fully aware even when he is sleeping. For people like us, the heart is already very dark. When we are awake, the external entities will be seen to an extent; once we close our eyes, even they will disappear and everything will become dark. For him (emperumAn), this is not the case. He is not one who sees with his eyes “paSyathachakshu:” (seeing with eyes). His closing his eyes, thus, is to enable his thoughts to develop further. The meaning of the term unnuvadhu is to meditate. yOgaththu uRakkam is to be aware while one is sleeping. yOgaththuRakkam – he does not sleep like people like us who would sleep when rajasthamO guNas (qualities related to passion and ignorance) overtake us. He is similar to what nammAzhwAr had mercifully said in thiruvAimozhi 5.4.11uRanguvAn pOle yOgu seyginRa perumAn” (emperumAn who is thinking about the well-being of all even as he is sleeping). He is sleeping with the thought “what is the way in which these chEthanas (sentient entities) would be able to come out of the ocean of samsAram?”

thalaikkoNda pinnai – the pAsuram now starts talking about entities who are created, now that the time for creation has arrived, just like flowers which are ready to bloom in their season.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.6.10 – vArik koNdu

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

Full series >> Ninth Centum >> Sixth 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 is mercifully explaining that emperumAn who united with AzhwAr has more desire than AzhwAr himself.

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

வாரிக் கொண்டு உன்னை விழுங்குவன் காணில் என்று
ஆர்வு உற்ற என்னை ஒழிய என்னில் முன்னம்
பாரித்துத் தான் என்னை முற்றப் பருகினான்
கார் ஒக்கும் காட்கரை அப்பன் கடியனே

vArik koNdu unnai vizhunguvan kANil enRu
Arvu uRRa ennai ozhiya ennil munnam
pAriththuth thAn ennai muRRap paruginAn
kAr okkum kAtkarai appan kadiyanE

Listen

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

unnaik kANil – if I see you
vArik koNdu – without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind
vizhunguvan enRu – vowing to swallow completely
ArvuRRa – desired
ennai ozhiya – more than me
ennil munnam – before me (from the time of my existence)
pAriththu – being eager
thAn – he (who is beyond limits)
ennai – me (who is insignificant)

(unlike me who is similar to a hungry person seeing food, he is like a thirsty person drinking water with great eagerness)
muRRa – fully
paruginAn – drank;
kAr okkum – like a dark cloud (which drinks ocean)
kAtkarai appan – the benefactor who is standing in thirukkAkarai
kadiyan – is very quick (in not allowing others to enjoy).

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

I desired and vowed to swallow you fully without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind, if I see you; being more eager than I, he fully drank me before me; the benefactor who is standing like a dark cloud in thirukkAkarai, is very quick.

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

  • vArik koNduAzhwAr thought “Let me fully consume emperumAn so that there is no remainder of him for others”. That is he was eager as per his prayer in thiruvAimozhi 3.3.1vazhuvilA adimai seyya vENdunAm” (We should serve continuously). He thought “I will not let anantha, vainadhEya et al serve him”; as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all ways).
  • unnai – You who is sarvaSEshi (lord of all).
  • vizhunguvan – For a SEshabhUtha (servitor), kainkaryam (service) is the sustainer.
  • kANil – If I see you.
  • enRu ArvuRRa – Desired in this manner, i.e. had desire.
  • ennai ozhiya – Instead of seeing my insignificance.
  • ennil munnam pAriththu – Having more eagerness than I, and desiring for me even before I desired for you. AzhwAr‘s eagerness [to consume emperumAn] was only after he was accepted by AchArya [in AzhwAr’s case, emperumAn himself is the AchArya]; since there is no hurdle for the relationship [between bhagavAn and AthmA], his eagerness is natural.
  • thAn ennai – He who is vibhu (omnipresent) and independent, [consumed] me who is aNu (atomic) and dependent.
  • muRRap paruginAn – He melted me by manifesting his qualities and activities, and drank me without any remainder; as said in SrI rAmAyaNam yudhdha kANdam 16.65 “vachasA sAnthvayithvainam lOchanAbhyAm pibanniva” (SrI rAma pacified vibhIshaNa by speaking and seeing as if swallowing vibhIshaNa through the eyes); implies that emperumAn interacted with AzhwAr consuming him fully. Previously AzhwAr explained how emperumAn ate him [8th pAsuram – muRRavum thAn uNdAn]; after eating, one will desire for water; so, AzhwAr explains how emperumAn drank him. This is emperumAn’s “uNNum sORu pargu nIr” (food that is eaten and water that is drunk).
  • kAr okkum kAtkarai appan – One who appeared in close proximity as a greatly magnanimous personality.
  • kadiyanE – He will be quick to enjoy. When both try to enjoy each other, he will not leave any opportunity for the other person.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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