Daily Archives: August 20, 2019

thiruvAimozhi – 9.7.6 – thUdhuraiththal

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

Full series >> Ninth 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, parAnguSa nAyaki tells some beetles “While you inform my situation to emperumAn, you do it in the presence of pirAtti so that your words lead to the apt result”.

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

thUdhuraiththal seppumingaL thUmozhivAy vaNdinangAL!
pOdhiraiththu madhu nugarum pozhil mUzhikkaLaththuRaiyum
mAdharaith tham mArbagaththE vaiththArkku en vAy mARRam
thUdhuraiththal seppudhirEl sudar vaLaiyum kalaiyumE

Listen

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

thU mozhi vAy – having faultless speech
vaNdinangAL – Oh groups of beetles!
pOdhu iraiththu – celebrating due to the bliss while the flowers are blossoming
madhu nugarum – for you to drink the honey
pozhil – having garden
mUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – one who resides
mAdharai – lakshmi who is the best among women
tham mArbagaththE vaiththArkku – one who made her eternally reside in his enjoyable, divine chest saying “agalagillEn
en vAy mARRam – words of my speech
thUdhu uraiththal – message
seppudhirEl – if you set out to speak
sudar – radiant
vaLaiyum – bangles
kalaiyum – clothes
thUdhuraiththal – as the matter of my message
seppumingaL – please tell.

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

Oh groups of beetles having faultless speech! thirumUzhikkaLam is having garden for you to celebrate due to the bliss while the flowers are blossoming and drink the honey from them; emperumAn is a resident of such thirumUzhikkaLam  and made lakshmi, the best among women, to eternally reside in his enjoyable, divine chest saying “agalagillEn“; when you set out to speak the message which is made up of the words of my speech, please tell him about the radiant bangles and clothes as the matter of my message.

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

  • thUdhu uraiththal seppumingaL – You just need to inform my message to him; you need not bring him.
  • thU mozhi vAy vaNdinangAL – Oh beetles with sweet speech! Even if he disregards me, your voice is such that if he hears it, he will come. When perumAL (SrI rAma) and iLaiya perumAL (lakshmaNa) were coming with their bows, sugrIva mahArAja thought “Are they coming at the behest of vAli?” and became frightened and ran away to a distant place; but he returned and became friends with SrI rAma to be said as in SrI rAmAyaNam kishkindhA kaNdam 5.17 “Ekam dhu:kham sukanchanau” (we share joy and sorrow) irrespective of being different from each other, due to the sweet words of hanuman as said in SrI rAmAyaNam yudhdha kANdam 17.48 “atha samskAra sampanna:” (being well trained in SAsthram).
  • pOdhu iraiththu madhu nugarum pozhil – Saying that the garden where the beetles are drinking honey spilling it over on the flowers [pOdhu – flower]; another explanation – pOdhu – time. You need not bring him here; there is no one to protect the garden like dhadhimuka (who was protecting sugrIva’s garden); you can just drink honey along with those who are already drinking.
  • mAdharaith than mArbagaththE vaiththArkku – All you need to do is to just inform him. There is [pirAtti’s] purushakAram (recommendation) to listen to your words and to praise your words.
  • en vAy mARRam – When you set out to convey my message, speak about how my beautiful bangle and garment have become broken! If you are speaking about me, that itself is my radiant bangle and garment. As soon as he is informed, he will arrive.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 15 – mannum kadum kadhirOn

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

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mannum kadungadhirOn maNdalaththin nannaduvuL                     16
annadhOr illiyinUdupOy vIdennum
thonneRikkaN senRAraich chollumingaL sollAdhE                            
17

Word by word meaning

uLadhu ennil – in the event that (the mOksha whose presence I deny completely) is present
mannum kadum kadhirOn maNdalaththin nal naduvuL – right at the central region of sun, whose rays are permanent and fierce
annadhu Or illiyin Udu pOy – through the path of that subtle hole, which cannot be described by words
vIdu ennum thol neRikkaN senRArai sollumingaL – show those who have gone to that location which you call as mOksham, and returned
sollAdhE – instead of showing such persons

vyAkyAnam

uLadhennilAzhwAr says that to start with, such a mOksha does not exist at all. To say that mOksham exists is an oxymoron, much similar to saying “Let him be drenched by fire”. Even if one were to say stubbornly that it exists, how is that mOksha? How to reach it? AzhwAr says . .

mannum kadum kadhirOn maNdalaththin nannduvuL – one has to traverse through the central region of sun whose rays are everlasting and are such extremely hot that one cannot approach them. Even when sun is hundreds of thousands of miles away from him, his rays are so hot that he is not able to bear it. And, it seems that he has to not just go abutting that sun, but go right through his central region.

annadhOr illiyinUdu pOy – when that muktha (soul liberated from samsAram and proceeding towards mOksham) goes through, he cannot walk on a broad pathway but go through a narrow path.

annadhOr illi – other than saying annadhu (it is like that), it cannot be described clearly as it is that fine a hole (extremely narrow).

vIdennum thonneRikkaN senRArai sollumingaL – it seems that this muktha will be greeted by everyone, with the greatness of having the regal connection with bhagavAn appearing on him, and will be treated like royalty. It also appears that he (bhagavAn) will wait till the samsAri’s (one who lives in samsAram, the materialistic realm) body falls and then will reveal his face, just as it is said in brahmA sUthram 4-2-16 “hArdhAdhanugrahItha:” (the muktha jIva (the liberated soul) travels, knowing the path to take, having been blessed by paramAthmA who is residing in his heart). It seems that sarvESvara (lord of all) will hand over the muktha to a set of celestial entities called AdhivAhars and that he himself would lead them, holding a lamp in his hand. Showing them the path [to mOksham]. Let me see if you could show one person who says “I have gone to mOksham which is being spoken of like this; I have seen this; I have enjoyed this” and has come back. At the least, if one who has gone there and returned, says this, that could be considered as proof. But there is no way that this could be done.

sollAdhE – Instead of praising this after revealing the proof (of the presence of mOksha) either through prathyaksha (explicit means) or anumAna (inductive logic)  . . . .

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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