Monthly Archives: August 2019

thiruvAimozhi – 9.7.3 – thakkilamE? kELIrgaL

Published by:

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 third pAsuram, parAnguSa nAyaki tells some cranes and herons “Ask him if we are not qualified to see his beauty?”

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

thakkilamE? kELIrgaL thadam punalvAy irai thErum
kokkinangAL kuruginangAL kuLir mUzhik kaLaththuRaiyum
sekkamalaththalarpOlum kaN kai kAl senganivAy
akkamalaththilaipOlum thirumEni adigaLukkE

Listen

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

thada – vast
punalvAy – in the pond
iraithErum – seeking your prey

(as per their interest, being in individual groups)
kokku inangAL kurugu inangAL – Oh groups of cranes and herons!
kuLir – invigorating
mUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing
sem – reddish
kamalaththu – lotus’
alarpOlum – like a blossomed flower
kaN – eyes (which make one say “jithanthE“)
kai – hands (which embrace as prayed by “apyEsha prushtE mama hasthapadhmam karishyathi“)
kAl – divine feet (which are surrendered unto as said in “charaNadhvandhvam vrajAmi“)
sem kani vAy – divine lips (which pacify by saying “mASucha:”) which are like reddish fruit
akkamalaththu – contrasting [the complexion of] such lotus flower
ilai pOlum – dark like a dense leaf
thirumEni – having divine form
adiugaLukku – the one who became my lord by showing such beautiful form
thakkilamE – are we not qualified (to enjoy that beauty)
kELIrgaL – you ask.

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

Oh groups of cranes and herons who are seeking your prey in the vast pond! You ask emperumAn who is eternally residing in the invigorating thirumUzhikkaLam having eyes, hands, divine feet and divine lips which are like reddish blossomed lotus flower, and a contrasting divine dark form like a dense leaf, and who became my lord by showing such beautiful form, if we are not qualified to enjoy that beauty.

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

  • thakkilamE kELIrgaL – You ask him so that we can fully make up our mind in our decision. You ask him and find out from him so that if he is inclined to accept us, we will look after ourselves with anguish and if he is inclined to reject us, we will decide to finish ourselves.
  • thadam punalvAy irai thErum – Your situation is such that you are searching for prey in the water in the pond which is having abundance of water. Unlike me who is as said in SrI rAmAyaNam sundhara kANdam 15.18 “thathO manlinasamvIthAm rAkshasIbhis samAvruthAm |  upavAsakruSAm dhInAm ni:SvasanthIm puna: puna: ||” (Thereafter, (hanuman saw) sIthA pirAtti who is wearing ragged clothes, surrounded well by rAkshasis, looking lean due to abstaining from eating, fearful and frequently breathing heavily), you are well-built to push the prey down your throat!
  • kokku inangAL kurugu inangAL – kurugu – a type of stork. Just as it is mentioned in SrI rAmAyaNam sundhara kANdam 30.3 “yAm kapINAm sahasrANi” (sIthAp pirAtti who is searched by thousands of monkeys), she is sending everything she sees, as messengers. emperumAn is not of the nature that one can remain satisfied after sending some messengers thinking that one’s desire will be fulfilled.
  • kuLir mUzhikkaLaththuRaiyum – For me who is suffering in separation, reaching this cool town is difficult!
  • sekkamalam … – The fragrant pond inside [the town] which is the root cause for the coolness there; emperumAn who is having divine limbs such as eyes which resemble blossomed red lotus; his eyes which establish the first relationship; the eyes which embrace those who are won over by that glance; the divine feet one falls at, after being won over by the embrace; the smile which will pacify those who fall at the divine feet.
  • akkamalaththu ilaipOlum thirumEni – the form which uplifts them. The divine form is having a complexion which is contrasting to the complexion of the limbs. Here she is saying “akkamalam” (that lotus) to signify that it is a distinguished red lotus and not a regular white lotus.
  • adigaLukku – One who enslaved me by showing the beauty of the individual limbs and the wholesome beauty of the divine form. You ask him “Is the one who became pale after being won over by your physical beauty, not qualified to be there [with you]?” When he is purushOththama (best among men), she should be nArINAmuththamA (best among women).

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 – 9.7.2 – numarOdum piriyAdhE

Published by:

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 second pAsuram, parAnguSa nAyaki calls some herons and tells them “Go and ask emperumAn in thirumUzhikkaLam ‘Have I lost the opportunity to enjoy thirumUzhikkaLam emperumAn’s presence along with his devotees?’ ”

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

numarOdum piriyAdhE nIrum num sEvalumAy
amarkAdhal kuruginangAL! aNimUzhikkaLaththuRaiyum
emarAlum pazhippuNdu ingu en? thammAl izhippuNdu
thamarOdanguRaivArkkuth thakkilamE? kELIrE!

Listen

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

numarOdum – with those who are related to you and who follow your heart
piriyAdhE – without separating
nIrum – you (who are obedient towards your spouses)
num sEvalum – your spouses who are obedient towards you
amar kAdhal – having love to live together
kurugu inangAL – Oh groups of herons!
aNi – attractive
mUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing
thammAl – by him
izhippuNdu – being abandoned after momentary union

(due to that)
emarAlum – by those who are related to me
pazhippuNdu – being insulted
ingen – what is the use of the presence here!
thamarOdu – with the distinguished associates
angu – there
uRaivArkku – for him who is eternally residing
thakkilamE – would we not be acceptable?
kELIrE – You ask him.

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

Oh groups of herons who are having love to live together with your spouses who are obedient towards you, without separating, with those who are related to you and who follow your heart! What is the use of my presence here after being abandoned after momentary union by emperumAn who is eternally residing in thirumUzhikkaLam, and after being insulted by those who are related to me! Ask him “Would we not be acceptable for him who is eternally residing 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

  • numarOdum piriyAdhEparAnguSa nAyaki thinks about prApya vasthu (bhagavAn, who is the goal) as “thamarOdanguRaivAr” (one who resides there with his devotees); these herons are also happily living in that manner. Should those who are fully satisfied not help those who are not satisfied! It is apt for one who ate to satisfy the hunger of the hungry person.
  • nIrum num sEvalumAy – You and your spouse who interact according to the desires of each other. Should you who understand the pleasure of union not understand the sorrow of the separated one!
  • amar kAdhal kurugu inangAL – Love which is well placed in each other. In desire, isn’t there the desire which does not lead to separation! To begin with, you have complete desire, without any separation, and you are also interacting with mutual understanding! Though she started calling them “kuruginangAL“, due to lack of strength she could not even complete her sentence and became sorrowful thinking about her state.
  • emarAlum pazhippuNdu – aNimUzhikkaLaththu uRaiyum thammAlum pazhippuNdu – Due to the momentary union, the relatives abandoned her; due to the same union, he too abandoned her. He should have accepted me due to having been abandoned by my relatives; he should have accepted me since he descended here to present his audience to those who have missed him previously; both of these have become the reasons for his abandoning of me!
  • ingu en – What is the purpose of my presence here? Have I attained him or do I have my relatives? Should he not keep me in his protection after those who are here have abandoned me? Would these samsAris (materialistic people) not abandon one, the day one starts entering into bhagavath vishayam (spiritual matters)?

Leaving such sorrow at that, again, due to her sorrow, she starts telling them (herons),

  • thamarOdu angu uRaivArkku – Ask him “Would we not be acceptable for emperumAn who is residing there with his devotees?” Ask him “Would those who remain as said in thiruvAimozhi 2.3.10adiyAr kuzhAngaL udan kUduvadhu enRukolO‘ (when will I unite with the groups of devotees in paramapadham?) be not acceptable for this beautiful presence of emperumAn along with his devotees?”

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

periya thirumadal – 12 – thonneRiyai vENduvAr

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thonneRiyai vENduvAr vIzhkaniyum Uzhilaiyum                             12

Word by word meaning

Or thol neRiyai – that paramapadham (or archirAdhi mArga, the way to reach paramapadham) is distinguished and is existing for a very long time
vENduvAr – those who desire to attain
vIzhkaniyum Uzh ilai ennum – fruits which had ripened and had fallen on their own as well as leaves which dried up

vyAkyAnam

Or thonneRiyai vENduvAr – those who wish to get rid of samsAram (life in materialistic world) and desire the matchless joy of mOksham. Or – unique. Or thol neRiyai vENduvAr – those who desire the unique, anciently spoken of mOksham. The word neRi refers to the path as well the place that the path leads to. It will not be a mistake to consider it as referring to the path itself. If that place is desired, wouldn’t the path which takes one to the place, also be desired? vENduvAr – could there be those who desire such mOksham, considering it too as an object! When there is a fruit on hand, will anyone look up at a fruit which has to be plucked with a tool? AzhwAr is thus expressing his displeasure for that benefit (mOksham).

Next, he describes the means adopted by those who desire for attaining that benefit, mOksham.

vIzh kaniyum – the fruit which has dropped on its own. Since the fruit has fallen on its own, it is not a healthy fruit (in other words, fruit without any juice).

UzhilaiyumUzh refers to withering as well as to being ancient. This refers to a leaf which has fallen even when it was tender and has become dried up fully, as well as to an old leaf, which has withered after it has become old. The opinion in this is that here too, it is not healthy (it is a fully dried leaf, without any nourishment).

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

thiruvAimozhi – 9.7.1 – engAnal agangazhivAy

Published by:

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

Full series >> Ninth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki tells some cranes how emperumAn won over her by manifesting his beauty and activities and tells them “Please inform him my current state and on return, please place your divine feet on my head”.

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

engAnal agangazhivAy irai thErndhinginidhamarum
sengAla mada nArAy! thirumUzhikkaLaththuraiyum
kongAr pUndhuzhAy mudi engudakkUththarkken thUdhAy
nungAlgaL en thalai mEl kezhumIrO numarOdE

Listen

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

em kAnal agam kazhivAy – residing in the salt pan inside the garden on the seashore, to be considered as ours, to be engaged in your service
irai thErndhu – with liking towards the food here, highlighting your great relationship
ingu – in my presence
inidhu – with romantic love
amarum – residing
sem – being reddish as if a decoration for my head
kAl – having feet
madam – having humility to be ordered to fulfil our desire
nArAy – Oh cranes!
thirumUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing there as ASritha sulabha (easily approachable for devotees)
kongu Ar – with abundance of honey
pU – attractive
thuzhAy mudi – wearing divine crown which is decorated with thiruththuzhAy (thuLasi)
em kudak kUththarkku – one who is greatly enjoyable for us due to his heart-captivating activity of kudak kUththu (dancing with pots)
en thUdhAy – going as my messenger

(due to that great favour)
numarOdE – with your wife and children (who are related to you, as said in “guruvadh guruvargaScha dhrastavya:“)
num kAlgaL – your divine feet which walked for my sake
en thalai mEl – on my head, which is the top most limb, which is the apt target for them
kezhumIr – should unite.

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

Oh cranes who are residing in the salt pan inside the garden on the seashore, to be considered as ours, to be engaged in your service, with liking towards the food here, highlighting your great relationship, with romantic love , having reddish feet as if a decoration for my head and having humility to be ordered to fulfil our desire! emperumAn who is greatly enjoyable for us due to his heart-captivating activity of kudak kUththu (dancing with pots), is eternally residing in thirumUzhikkaLam as ASritha sulabha and is wearing divine crown which is decorated with attractive thiruththuzhAy with abundance of honey; after going to such emperumAn as my messenger, your divine feet which walked for my sake, along with your wife and children should unite on my head, which is the top most limb, which is the apt target for them. Though AchArya is the only upakAraka (benefactor), the gratitude for such favour should stretch up to his descendants. “nArAy” which is in singular, indicates the whole clan.

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

  • em kAnal – While it is apt to enjoy together with the upakAraka (AchArya, the benefactor), here parAnguSa nAyaki is saying “em” (mine) to indicate the gratitude for the favour, of being unable sustain oneself without claiming ownership and handing it over [to the one who did the favour]. mamakAra (ownership) which occurs for the sake of helping others is desirable. It is the gratitude which made her say like this even though all her belongings are his from the day she surrendered to him. This is the reason for Athma samarpaNam (offering oneself to bhagavAn) too. kAnal – garden on the seashore or land near the sea.
  • agam kazhivAy – In the salt pan which is located inside. They are so close that they don’t need permission to enter the private quarters. They are residing there as said in mahAbhAratham udhyOga parvam “kathithAni rahasyAni” (secret matters were told).
  • irai thErndhu – Searching for food; as said in the same SlOkam “gruhE bhuktham aSangitham” (they took food without shyness); she is highlighting how they helped her previously, to make them help again.
  • ingu – Unlike emperumAn who stayed away from me to make me give up my own nature and send messenger to you, you are in my close proximity.
  • inidhu amarum – Living with us in a pleasing manner; also said as, living with distinguished pleasures.
  • sem kAla – having reddish feet; the divine feet which I am planning to keep on my head resemble those which I was keeping in my lap (previously, emperumAn‘s divine feet).
  • mada nArAy – Oh obedient cranes!
  • thirumUzhikkaLaththu uRaiyum – Has more greatness than paramapadham in thirumUzhikkaLam due to being located in close proximity for those who come to you as messengers.
  • kongu Ar pUm thuzhAy mudi en kudakkUththarkku – One who presented his decoration and heart-captivating activities for me. “em” is common for both his beauty and activities. “em” is Athmani bahuvachanam (calling oneself with resepect, what is said as “royal we”).
  • en thUdhAy – Engaging as the messenger for me who is won over by his decoration and activities, who will survive on attaining him and will perish on not attaining him.
  • num kAlgaL en thalai mEl – The feet of yours, who are the benefactor on the head of mine, who will survive with your help; like those who wash the hair and wait for flowers to decorate the same. Their feet were seeking her head; and her head was waiting for their feet; both were existing for each other.
  • kezhumIrO – Here it need not be done as a strict rule; as soon as I am made his, I will become yours too. Why don’t you unite your feet with my head?
  • numarOdE – As said in SrI rAmAyaNam bAla kANdam 1.99 “saputhra pauthra: sagaNa:” (along with children, grand children and other relatives), with all relatives. It is said in Apathsthamba dharma “AchAryavath AchArya puthrE vruththi:” (one should treat AchArya’s son as the AchArya himself).

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

periya thirumadal – 11 – mannum aRam porul

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

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mannum aRam poruL inbam vIdu enRu ulagil
nanneRi mEmbattana nAnganRE nAnginum                        11
pinnaiyadhu pinnaip peyar tharum enbadhOr

Word by word meaning

mannum aRam poruL inbam vIdu enRu – being firmly established as righteousness, wealth, love and mOksham (attaining paramapadham or SIvaikuNtam)
ulagil nal neRi mEmbattana nAngu anRE – these are the four ultimate benefits as said in this world as being attained through correct means.
nAnginum – among these four benefits
pinnai peyar tharum enbadhu – after this physical body is gone [after death], it will get another body (as mentioned in SAsthras)

vyAkyAnam

ammaRaidhAn – those vEdhas

mannum aRam poruL inbam vIdu enRu ulagil nanneRi mEmbattana nAnganRE – in the world, the four ultimate benefits of aRam (righteousness), poruL (wealth), kAmam (love) and vIdu (mOksham) are the ones which are realised through proper means. Initially it says mannum aRam (firmly established righteousness). aRam by itself means righteousness. Why qualify it with the word mannum aRam? Righteousness is effected by poruL (wealth) and righteousness is the path for attaining kAmam and vIdu (love and mOksham). Hence it is firmly established through these two forms. poruL is the benefit which is also referred to as arththam. inbam is the benefit which is cherished by AzhwAr [here it is the love towards sarvESvaran and not the lower variety of physical love, indulged in by samsAris]. vIdu is the fourth benefit which is spoken of by others.

nAnginum – among these four benefits

pinnaiyadhu pinnai – the benefit mentioned at the end (of the four) is referred to as pinnaiyadhu. pinnai – it will keep getting delayed, saying “later”. There is none who has attained this benefit with this physical form. Could one talk derisively of the supreme benefit which is mentioned as readily available by SAsthras (vEdhams, sacred texts)? Since AzhwAr has the desire to enjoy it with his present physical form, he is mentioning this way. Could one term an experience which he gets after giving up this physical form, going to a very faraway place and enjoying it at some distant point of time as something worthy? No. Even that experience has only been heard from vEdhas and vaidhikas (followers of vEdhas). There is none who has recounted it after seeing or experiencing it.

peyar tharum enbadhu – giving up this physical form, acquiring another and enjoying . This is similar to one person carrying out penance and another person enjoying the benefit of that penance. Alternatively, we can group the verse as pinnaip peyar tharum and the meaning will be as said before.

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

periya thirumadal – 10 – munnam thisaimuganai

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munnam thisaimuganaith thAn padaikka – maRRavanum
munnam padaiththanan nAnmaRaigaL ammaRaidhAn               10

Word by word meaning

munnam thisaimuganaith thAn padaikka – even as he created brahmA during the time of creation (after deluge)
maRRavanum – that brahmA too
munnam nAnmaRaigaL padaiththanan – he obtained the four vEdhas (from supreme being)
ammaRaidhAn – those vEdhas

vyAkyAnam

ammalarmEl munnam thisaimuganaith thAn padaikka – during the time of srushti (creation), emperumAn created brahmA, whose four heads appeared like four lotuses, from his navel which itself was like a lotus.

maRRavanum – Was it not said that once sarvESvara (lord of all) created brahmA, that brahmA wondered  about emperumAn ”Is he sarvESvara?”  and occupied the earth on the sides, above and below as mentioned in purusha sUktham 1-5 “thasmAdh virAda jAyatha I virAjO adhi pUrusha: I sa jAthO athyarichyatha I paSchAth bhUmimathO pura: II ” (brahmANdam (a huge ovoid) formed out of that vishNu; brahmA formed inside that; once he was born, that four headed brahmA occupied earth on the sides, top and bottom)?

munnam  padaiththanan nAnmaRaigaL – it would appear that brahmA created the four vEdhas. vaidhikas (followers of vEdham) have said “vEdham was not created by paramapurusha (sarvESvara); he too, just like one after awakening from sleep thinks of the earlier events, thought of the collection of vEdhas which had been there before creation and instructed such vEdhas to nAnmugan (brahmA)” thus confirming that vEdhas are not born out of the intellect of purusha (sentient entity) and that they are apaurushEyam (not by purusha). Thus, to say that brahmA created vEdhas will go against the grain of what vaidhikas have said. It will also go against the vEdha vachanam (saying of vEdha) as said in thaiththirIya upanishath nArAyaNavalli “yO brahmANam vidhadhAthi pUrvam yO vai vEdhAmScha prahiNOthi thasmai . . . ” (whosoever created brahmA initially, whosoever instructed him the vEdhas …). How to interpret this without being antagonistic to vEdha and vaidhika saying? Just as it is commonly said that a person, after his birth, inherits wealth from his father, the word padaiththa (as stated above, munnam padaiththa) could be interpreted as both created and inherited.   Thus, here the meaning is that brahmA inherited the vEdhas from sarvESvaran, after he was created.

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

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.7 – engAnal

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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 seventh decad, previously, AzhwAr became weak after remembering emperumAn’s qualities; that weakness led to desire for external experience; AzhwAr highlighted the following aspects of sarvESvaran who was mercifully residing in thirumUzhikkaLam to facilitate such experience for AzhwAr:

  1. his ultimately enjoyable form
  2. his being enjoyable for distinguished people
  3. his distinguished form which reveals his lordship
  4. his eternally enjoyable lordship
  5. his having great wealth
  6. his relationship with the inseparable SrI mahAlakshmi
  7. his having very radiant limbs
  8. his greatly beautiful form
  9. his distinguished symbols of lordship
  10. his having causeless mercy

Meditating upon these, AzhwAr becomes distressed due to not attaining and enjoying such sarvESvaran and tries to attain him through gataka (messenger). AzhwAr is mercifully explaining this in the mood of a beloved consort of sarvESvara, the lord, after having separated from him, to enjoy his beauty which is difficult to handle in separation, and sent some birds as messengers. She sends messengers in thiruvAimozhi 1.4anjiRaiya mada nArAy” having his “aparAdha sahathvam” (tolerating mistakes) as the means, in thiruvAimozhi 6.1vaigal pUngazhivAy” having his “SEshithva sambandham” (relationship as lord) as the means, in thiruvAimozhi 6.8ponnulagALIrO” having his “Ekarasathvam” (loving nature) as the means and in this decad having his “saundharyam” (beauty) as the means; aparAdha sahathvAchcha vibhO: sambandha vaibhavAth | aikarayAchcha saundharyAdh gatakAn yAchathE muni: ||

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously AzhwAr who became pleased after painfully meditating upon emperumAn‘s qualities, due to misfortune, again became distressed, and reveals his state of surviving if emperumAn is attained and perishing on not attaining emperumAn, through the words of someone else [in feminine mood].

A pirAtti (consort of emperumAn) who united with emperumAn naturally and separated, being distressed on immersing in his physical beauty, went to a garden with the help of her helpless state. She sees the birds there and tells them “emperumAn is mercifully standing in thirumUzhikkaLam as said in thirunedundhANdagam 10pinnAnAr vaNangum sOdhi thirumUzhikkaLam‘ (the radiant lord in thirumUzhikkaLam who is worshipped by those who are of later times) so that the messengers need not try hard; since he will not abandon those who are favourable towards him, he must be unaware of my state; since he is most merciful, if you inform my state, he will come; you should inform him ‘would those who are separated from you, survive?’ ” and requests them humbly. AzhwAr explains his state through the mood of such a pirAtti. In thiruvAimozhi 1.4anjiRaiya mada nArAy“, she thought “He has not come due to my own mistakes; if he is reminded of his aparAdha sahathvam, he will come” and sent the messenger considering his aparAdha sahathvam as the means; in thiruvAimozhi 6.1vaigal pUngazhivAy“, she thought “since he stops when he sees something good, he saw the richness in thiruvaNvaNdUr and stayed there. If we inform him about my suffering, he will not focus on his own pleasure” and sent the messenger; in thiruvAimozhi 6.8ponnulagALIrO“, a pirAtti who set out to go to thirukkOLUr but stopped short due to her lack of strength, subsequently did not see him coming and thought “the reason for his non-arrival is his vast opulence; but since he likes to enjoy with his devotees, he will come” and sent the messenger considering his “aikarasyam” as the means; in this decad she thinks “emperumAn is not coming since he cannot abandon those who are favourable towards him; this is his physical beauty; these are his qualities; hence, would those who are separated from him, survive?” and sending the messenger having his physical beauty and qualities as the means.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 9.6.11 – kadiyanAy

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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 end, AzhwAr says “Those who are well versed in this decad among the thousand pAsurams composed by me, will have their [worldly] birth ended and the samsAra (bondage) which is the root-cause of such birth will be destroyed”.

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

கடியனாய்க் கஞ்சனைக் கொன்ற பிரான் தன்னை
கொடி மதிள் தென் குருகூர்ச் சடகோபன் சொல்
வடிவு அமை ஆயிரத்து இப் பத்தினால் சன்மம்
முடிவு எய்தி நாசம் கண்டீர்கள் எம் கானலே

kadiyanAyk kanjanaik konRa pirAn thannaik
kodi madhiL then kurugUrch chatakOpan sol
vadivu amai Ayiraththu ip paththinAl sanmam
mudivu eydhi nAsam kaNdIrgaL em kAnalE

Listen

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

kadiyanAy – being ahead of kamsa’s thoughts
kanjanaik konRa – one who killed kamsa
pirAn thannai – krishNa, the great benefactor
kodi madhiL – wall around fort, having flag
then kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoke
vadivu amai – rich, due to presenting bhagavAn’s qualities in a nice form
Ayiraththu – among the thousand pAsurams
ippaththinAl – by this decad
em – our
sanmam – births
mudivu eydhi – reaching the end
kAnal – samsAra, the mirage
nAsam kaNdIr – will be destroyed.

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

nammAzhwAr, the leader of AzhwArthirunagari which is having wall around its fort, with flag, mercifully spoke this decad among the thousand pAsurams which are rich due to presenting bhagavAn’s qualities in a nice form, about krishNa, the great benefactor who killed kamsa being ahead of kamsa’s thoughts; by this decad, our births will reach the end and samsAra, the mirage will be destroyed.

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

  • kadiyanAyk kanjanaik konRa pirAn thannai – emperumAn finished kamsa without anyone else knowing kamsa’s evil thoughts.
  • kadiyanAy – Implies, this is not his natural attribute; it is said in periya thirumozhi 5.8.3 “koNda sIRRam” (anger which was voluntarily assumed).
  • pirAn thannai – One who was the benefactor previously, has now finished me! Finishing the favourable ones is harmful; finishing the enemies is favour.
  • kodi madhiL thenkurugUr – It was AzhwArthirunagari which celebrated the victory of krishNa over kamsa, by hoisting the flag; isn’t it natural for the servitors to hoist the flag in their abodes, for the victory of their master?
  • vadivu amai Ayiram – Having collective beauty. Being fully beautiful. Since there is victory, there will be praises.
  • sanmam mudivu eydhi – Attaining an end for the series of births.
  • nAsam kaNdIrgaL em kAnalE – The samsAra which is the root-cause for birth will also be finished. kAnal – mirage. Instead of taking birth here anymore, they will enter where bhagavAn’s qualities can be enjoyed to the full satisfaction.

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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periya thirumadal – 9 – pinnaith than nAbi

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pinnaith than nAbi valayaththup pEroLisEr
manniya thAmarai mAmalarpUththammalar mEl       9

Word by word meaning

than nAbi valayaththu – in the region of his navel
pEr oLi sEr – being with great radiance
manniya thAmarai mAmalar pUththu – making the forever indestructible lotus flower to blossom
a malar mEl – atop that lotus flower

vyAkyAnam

than nAbi valayaththu – just as bhUmaNdalam (earth) is referred to as bhUvalayam (the region of earth), the region of navel present in emperumAn’s divine form is referred to as nAbhivalayam to signify its greatness.

pEroLi sEr manniya thAmarai mAmalar pUththu – the great radiance of such lotus (navel) which is far greater than the radiance of the entire world created by it.

manniya thAmarai mAmalar pUththu – in the world, when the potter starts making pots from mud, the quantum of mud, which is the cause for the pots, will start decreasing as he goes on making pots, which are the effect. Ultimately, when all the pots have been made, there will be no mud at all. However, this lotus, which is the cause for creation of all the worlds, will remain without getting lessened, without getting destroyed and be present forever, when the worlds created by it start growing more and more.  When the word manniya (firmly, forever) is used as the adjective for lotus, this is the meaning which we get. Instead of this, if we rearrange the verse to get manniya pEroLi sEr thAmari mAmalar pUththu it would mean that the great radiance of this lotus is permanent (forever).

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 8 – thannudaiya angaigaLAl

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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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