Daily Archives: September 14, 2019

thiruvAimozhi – 9.9.7 – Arukken sollugEn

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Full series >> Ninth Centum >> Ninth 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, parAnguSa nAyaki says “All the previously explained entities are coming together and tormenting me”.

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

Arukken sollugEn annaimIrgAL! Aruyir aLavanRu ikkUr thaN vAdai
kArokkumEni nam kaNNan kaLvam kavarndha aththani nenjam avan kaNahdhE
sIruRRa agiRpugai yAzh narambu panjamam thaN pasum sAndhaNaindhu
pOruRRa vAdai thaN malligaip pU pudhu maNamugandhu koNdeRiyumAlO!

Listen

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

kAr okkum mEni – having complexion like dark cloud (which rains without any restriction)
nam kaNNan kaLvam – krishNa, who gave himself to make us have everything, by his mischievous acts
kavarndha – taken away
aththani nenjam – that lonely heart which moved away from us
avan kaN ahdhu – reached him;

(thinking to torment her in such lonely state)
sIr – wealth of fragrance
uRRa – having
agil pugai – eagle-wood smoke
yAzh narambu – the sound of the string of yAzh (string instrument)
panjamam – the tune named panchamam
thaN pasum sAmaththu – cool sandalwood paste
aLaindhu – entering and touching them

(to torment, even without the help of these tools, having self-ability)
pOr uRRa – ready to battle
vAdai – northerly breeze
thaN – cool
malligaip pU – jasmine flower’s
pudhu maNam – fresh fragrance
mugandhu koNdu – fetching and carrying
eRiyum – blowing;
ikkUr – being dense with such tools
thaN – cool
vAdai – northerly breeze
Ar uyir aLavu anRu – is beyond the ability of my AthmA;
annaimIrgAL – Oh mothers (who are still caring towards me)!

(this state which is only known well to me)
Arukku en sollugEn – how can I tell anyone?

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

krishNa, who gave himself to make us have everything, through his mischievous acts, who has dark cloud like complexion, has taken away that lonely heart which moved away from us and it reached him; the battle-ready northerly breeze entering and making contact with eagle-wood smoke which is having wealth of fragrance, the sound of the string of yAzh, the tune named panchamam and cool sandalwood paste, fetches and carries the fragrance of cool jasmine flower and is blowing them on us;  the cool northerly breeze  which is dense with such tools, is beyond the ability of my AthmA; Oh mothers! How can I tell this to anyone?

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

  • Arukku en sollugEn … – Shall I tell this to you who have my heart and who consider the harmful entities as enjoyable and are seeking them?

As the mothers hear this, they will naturally say “What! As the heart belongs to the individual, should one not search for favourable entities for the self?” For such mothers “I am telling now”

  • Ar uyir aLavanRik kUr thaN vAdai – The cool northerly breeze which is coming in abundance, is beyond the capacity of our AthmA. If the heart is with us, even if the harmful entities hurt us, we can tolerate that and survive; but the heart has left for a place of no return as said in thiruvAimozhi 7.3.4 “en nenjinArum angE ozhindhAr” (my heart reached him).
  • kAr … – krishNa who has an invigorating form like a cloud; he is obedient towards us and he made us exist exclusively for him by manifesting his such form; his kaLvam (mischief) is his humble sweet talks and acts during the union; nAchchiyAr thirumozhi 2.4 “pEchchum seygaiyum” (his talks and acts); my distinguished heart which was stolen by such talks and acts, has become his now.
  • sIr … – They don’t know that only the body is remaining here. The northerly breeze, on top of coming as the chief tormentor, is also bring along the other entities and all of them are falling atop me competing with each other as said in SrI rAmAyaNam yudhdha kANdam 30.30 “EshaivASam sathE lankAm” (this neela [a vAnara chieftain] alone is capable of destroying lankA).
  • sIr uRRa … – Having sIr means being abundantly beautiful. That is – while the fragrant smoke is tormenting, the smoke is not blocking the vision. Well made yAzh. Tune named panchamam.
  • thaN pasum sAndhu – Cool sandalwood paste which remains fresh on the objects applied.
  • aNaindhu – Carrying them along.
  • pOr uRRa vAdai – The northerly breeze is so valorous that it makes other entities look like [useless] chaff. The northerly breeze which is set to fight the battle.
  • thaN malligaip pU – Fetching the fresh fragrance of invigorating jasmine flower. The limitation is only in those who can smell it; there is no shortage in fragrance.
  • eRiyumAlO – it [the northerly breeze] blew on her staying far away from her, so that it is not affected by her virahAgni (fire of separation); just as those who would heat the arrow and shoot from a distance.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 40 – pinnum karu negungaN

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pinnum karu nedungaN sevvAyp piNainOkkin
minnaNaiya nuNmarungul vEgavadhi enRuraikkum                                           52

Word by word meaning

pinnumapart from that
karu nedu kaN sem vAy piNai nOkkin min aNaiya nuN marungul – having dark, long hands, reddish mouth, looks of a deer and a slender waist similar to lightning
vEgavadhi enRu uraikkum – being spoken of as vEgavadhi (name of a lady)

vyAkyAnam

Starting from pinnum, until puNarndhilaLE: this narrates a story from mahAbhAratha, in which a gandharvasthrI (a celestial lady) marries a gandharva (a celestial male); her elder brother tries to take her back by waging a war on the gandharva. Not minding about him, the celestial lady went to her husband and enjoyed with him.

pinnum – a lady who has the greatness to be spoken of in the same breathe after speaking about pirAtti [sIthA]

karunedungaN – Just as it has been mentioned in SrI rAmAyaNam sundhara kANdam 16-5 “asIthEkshaNa”  (one with long eyes) and in thiruvAimozhi 9-4-1maiyAr karungaNNi  kamalamalar mEl seyyAL” (reddish complexioned SrI mahAlakshmi who has decorated dark eyes and who resides on a lotus flower), pirAtti (SrI mahAlakshmi) has the greatness of having dark eyes. This vEgavadhi has more expansive eyes than pirAtti.

sevvAy – her reddish mouth was similar to sIthAppirAtti’s just as mentioned in SrI rAmAyaNam AraNya kANdam 64-76 “purEva mE chArudhathIm . . . . jagath saSailam parivarththayAmyaham ” (if sIthA who has a beautiful smile is not handed back to me like before, I will pull this earth with its mountains, upside down) wherein sIthAppirAtti’s smile was capable of making even SrI rAma who is the protector of all to take such an action in separation. It was also similar to the one described in periya thirumozhi 5-7-7 “surikuzhal kanivAyththiru” (SrI mahAlakashmi who has great tresses and lips which are similar to kovvai (common creeper of the hedges) fruit).

piNai nOkkin – her looks were such that it would make one inseparable from her even for a moment as mentioned in SrI rAmAyaNam sundhara kANdam 96-10 “na jIvEyam kshaNamapi” (I cannot live even for a moment) and were similar to the one mentioned in periya thirumozhi 11-5-1 “mAnamarum mennOkki” (she had eyes which were as soft as those of a deer’s),

minnaNaiya nuN marungul – this refers to her slender waist which creates a fear in him and makes him wonder whether it will snap and fall down, just as it is mentioned in periya thirumozhi 3-9-5 “minnaNaiya nuNmarungul melliyal” (having a very slender waist similar to lightning).

vEgavadhi enRu uraikkum – one who is referred to as vEgavadhi. Just as SrI rAmAyaNam narrated the story of sIthAppirAtti, vEgavadhi was such that mahAbhAratham narrated her story.

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 16 (Names 151 to 160)

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151) viSvayOni: (विश्वयॊनिः) (also repeated in 118)

Through brahmA and rudhra, since bhagavAn becomes the cause of creation (and hence sustenance and destruction), he is called ‘viSvayOni:’ – the originator of worlds.

Etymology: This world/universe (the effect) is bhagavAn’s creation. bhagavAn is the origin of this creation since he is the cause of this effect. BhagavAn becomes the cause of this cycle of creation and destruction through the four faced brahmA and rudhra. Thus, he is called ‘viSvayOni:’.

विश्वं तत्कार्यवर्गः स्यात् यॊनिस्तस्य तु कारणवत् |
तस्य ब्रह्मादिमुखतॊ विश्वयॊनिरितीरितः ||

152) punarvasu: (पुनर्वसुः)

Having created the entities/worlds thus, since bhagavAn indwells all the creatures, he is called ‘punarvasu:’ – the one who indwells the creatures.

The scriptures say thus:

  • “bhagavAn is verily the closest relative of all dhEvas. He resides right in the caves of their hearts”
  • “bhagavAn is verily the indweller in you and in me, as well as in all these different creatures bearing various bodies.”

Etymology: The one who resides again within the various dhEvas including the four faced brahmA as their indweller is called ‘punarvasu:’. (BhagavAn is already the indweller of all entities – sentient and insentient. However, at the time of creation, he resides in them again as explained in the upanishath statement “anEna jIvEna AthmanA anupravishya nAmarUpE vyAkaravANi”)

ब्रह्मादिष्वपि दॆवॆषु ह्यन्तरात्मतया च यः |
पुनर्निवासनान्नित्यं पुनर्वसुरुदाहृतः ||

=================================
उपॆन्द्रॊ वामनः प्रांशुरमॊघः शुचिरूर्जितः ।
अतीन्द्रः सङ्ग्रहः सर्गॊ धृतात्मा नियमॊ यमः ॥ १७ ॥
==================================

153) upEndhra: (उपॆन्द्रः)

Thereafter, the divine incarnation of bhagavAn as ‘vAmana’ is elucidated.

bhagavAn was born among the ‘Adhithyas’ (born as one of the sons of adhithi and kaSyapa). Since he was born as the youngest son among the twelve Adhithyas, and thus was born as the younger brother of indhra, he is called ‘upEndhra:’ – the brother of indhra.

The scriptures hail bhagavAn’s advent thus:

  • “That eternal supreme soul who is devoid of births (due to karma) is born as the most qualified of all Adhithyas (out of his own free will). Oh king, the sons of adhithi are twelve in number, the eldest being indhra. Among them, bhagavAn vishNu is born as the youngest son – in whom the worlds reside.”
  • “vishNu was born as the younger brother of indhra”, etc.

Etymology: The one who is born as the younger brother of even lower mortals like indhra is called ‘upEndhra:’.

इन्द्रस्याप्यनुजत्वॆन जातश्चॊपॆन्द्र उच्यतॆ |

154) vAmana: (वामनः)

Since bhagavAn – as upEndhra – walked up to the sacrificial pyre of bali chakravarthi in order to help indhra, he is called ‘vAmana:’ – the dwarf, or the one who confers happiness. The scriptures say that he is called ‘vAmana:’ since he confers happiness among those who see his divine body, with his own effulgence. They say, “…that vAmana is the bearer of the divine body”, etc.

Etymology: Since he is the one who is capable of conferring happiness – with his own effulgence – to those who see his divine body, he is called vAmana:.

दृष्ट्या स्वकान्त्या वामानि सुखानि नयतीति स वामनः |

155) prAmSu: (प्रांशुः)

bhagavAn manifested as ‘prAmSu:’ right there, in that sacrificial ground. The root ‘aS’ (अश्) (to pervade) gets the ‘u’ (उ) suffix as per the grammar rules, and it results in this divine name. This divine name refers to the one who pervaded the whole universe by growing as ‘thrivikrama’ in an instant. This is as per the scriptural statements:

  • “The moment the water fell on the hands of vAmana, he was no more a dwarf! He instantly grew in size as thrivikrama, with the sun and the moon at his chest falling down to his navel as he grew!”
  • “May that vAmana – who grew as thrivikrama in an instant, pervading all three worlds and glorious with his divine weapons – protect you all”, etc.

In support of such statements from purAnas, even the vEdhas audaciously declare thus:

  • “bhagavAn vishNu measured all these worlds with his three steps”
  • “vishNu pervaded the whole world with his three steps”
  • “bhagavAn measured all these worlds in order to earn back the lost lands of indhra”

Etymology: bhagavAn is called ‘prAmSu:’ due to his pervasiveness (as thrivikrama).

व्याप्तिमत्वात् प्रांशुश्च परिकीर्तितः |

156) amOgha: (अमॊघः) (also repeated in 111)

bhagavAn is called ‘amOgha:’, since none of his deeds are wasteful. The manthras describe him as the one with limitless influence. In this context, he is called ‘amOgha:’, since he graced both bali chakravarthi and indhra alike simultaneously, without any differentiation.

The scriptures hail bhagavAn’s divine deeds as vAmana/thrivikrama thus:

  • “In the same instant, bhagavAn graced both bali as well as indhra alike. he bestowed upon bali a higher position comparable with that of indhra, and at the same time he got the status of dhEvas restored from bali in accepting the sacrifices in oblations”
  • “When the water touched vAmana’s hands, bali attained immeasurable fruits in this world at that very instant! Also, bali was conferred with the title of ‘indhra’ for a full period of a ‘manvanthara’ without any competition!”, etc.

Etymology: bhagavAn is called ‘amOgha:’ since he satisfied both bali and indhra alike at the same instant, and hence possesses immeasurable influence among entities. The one who has no wasteful deeds to his credit is called ‘amOgha:’.

बलॆश्च वासवस्यापि कृतार्थीकरणात् समम् |
मानातीत प्रभावत्वात् अमॊघः परिकीर्तितः ||

न मॊघं चॆष्टितं यस्य स अमॊघः परिकीर्तितः ||

157) Suchi: (शुचिः) (also repeated in 252)

Although bhagavAn helped the two – bali and indhra – thus, since he didn’t expect any favor in return, he is called ‘Suchi:’ – the pure one! This is as said in scriptures:

“bhagavAn is the purest since he is untouched by any blemishes of expecting return favors”, etc.

Etymology: The greatest one doesn’t expect even the smallest favor in return even among those whom he personally helped greatly is called ‘Suchi:’.

स्वयं कृतॊपकारॆषु यत्किञ्चित् प्रत्युपक्रियम् |
अनपॆक्षस्थितॊ यॊsसौ शुचिः स्यात् धर्मदॊ मनुः ||

158) Urjitha: (ऊर्जितः)

The one who possessed extraordinary strength that was required to slay/arrest even the great warriors like namuchi (नमुचि) (the son of mahAbali) and the like (when they tried to attack him for his deed as thrivikrama) is called ‘Urjitha:’ – the powerful. The word ‘UrjA’ (ऊर्जा) (strength) is suffixed with ‘ithach’ (इतच्) adjunct, resulting in this divine name.

Etymology: The one who always possesses extraordinary strength (required to control enemies) is called ‘Urjitha:’.

ऊर्जा बलं यस्य नित्यं संजाता इत्यूर्जितः स्मृतः |

159) athIndhra: (अतीन्द्रः)

Although born as the youngest brother of indhra, since bhagavAn transcends indhra himself by his divine wealth and his purely selfless deeds, he is called ‘athIndhra:’ – the one who transcends indhra.

bhagavAn is hailed by the scriptures as “the one who possesses unfathomable wealth” and “the one whose deeds are way beyond those of vAyu and indhra”.

Etymology: Although born as the younger brother of indhra, bhagavAn is called ‘athIndhra:’ due to his divine wealth that transcends the lower wealth of indhra.

इन्द्रानुजत्वॆsपि ऐश्वर्यात् अतीतॊsतीन्द्र उच्यतॆ |

160) samgraha: (संग्रहः)

The one who is very easily / effortlessly comprehended by his true devotees is called ‘samgraha:’ – the comprehended one. The word ‘graha’ (ग्रह) (to hold) gets the ‘ap’ (अप्) adjunct as per the grammatical rule, resulting in this divine name.

Etymology: The one who is effortlessly accessed by his devotees is called ‘samgraha:’.

भक्तैरप्यप्रयत्नॆन संग्राह्यः संग्रहः स्मृतः |

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.9.6 – avanudai aruL

Published by:

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

Full series >> Ninth Centum >> Ninth 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 says “emperumAn is easily approachable for periya pirAttiyAr who is exclusively dependent on him and for rudhra et al who are not exclusively dependent on him; such emperumAn’s simplicity is piercing my AthmA”.

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

avanudai aruL peRum pOdharidhAl avvaruLallana aruLum alla
avan aruL peRumaLavAvi nillAdhu adu pagal mAlaiyum nenjum kANEn
sivanodu piraman vaN thirumadandhai sEr thiruvAgam emmAvi Irum
evam inip pugumidam? evam seygEnO? Arukken sollugEn annaimIrgAL

Listen

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

avanudai – his
aruL – favour of union
peRum – getting
pOdhu – state
aridhu – is difficult;
a aruL allana – other than this favour, anything else which pacifies
aruLum alla – are not favours;
avan aruL – his favour
peRum aLavu – by the time of getting (to remain calm)
Avi – life
nillAdhu – won’t be able to sustain;

(to not see the entities and spend our time)
mAlaiyum – evening time
adu pagal – is having day time which was destroyed;
nenjum – heart (which helps in loneliness)
kANEn – I don’t see it being helpful;
sivanodu – rudhra (who considers himself as lord)
piraman – brahmA (who has the fame of being the father of rudhra too)
vaN – having all auspicious qualities
thiru – being embodiment of unabated wealth
madandhai – without differentiating from lakshmI who is best among women
sEr – to be held as the auspicious abode
thiru – having the wealth of simplicity
Agam – divine form

(being the object of our thoughts)
em Avi – my AthmA
Irum – piercing;
ini – even after the divine form which is the abode of everyone, is not helping
pugum idam – place of refuge
evam – which?
evam seygEnO – what favour can I (who is fully under his disposal) do (on my own)?
annaimIrgAL – Oh mothers! (who are trying to control me without knowing my urge)
Arukku – for whom (among you who do not care for this)
en sollugEn – how can I explain (to you who do not understand this)?

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

It is difficult to get that favour of being in the state of union with him; other than this favour, anything else which pacifies is not considered as favour; I won’t be able to sustain my life by the time I get his favour; as the day time has gone, evening time has arrived; I don’t see my heart being helpful. My AthmA is pierced by emperumAn‘s divine form which is having the wealth of simplicity and is the auspicious abode for rudhra, brahmA and lakshmi who is having all auspicious qualities, who is the embodiment of unabated wealth and who is best among women; which is the place of refuge for me even after his divine form, which is the abode for  everyone, is not helping? What favour can I do on my own for me? Oh mothers! How can I explain this, to whom?

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

  • avanudai … – His mercy is desired by those who get it. Just as a thirsty person who reaches a water distribution centre and does not get water, it has become difficult for me to get him.

When asked “Can you not sustain yourself with the sweet words of the relatives until you get his mercy?” she says,

  • avvaruL allana aruLum alla – As said in mudhal thiruvandhAdhi 15pallAr aruLum pazhudhu – nallAn aruL allAl” (other than mercy of emperumAn, others’ mercy is of no use), it is like pouring fire on someone who is thirsty. Not only will the mercy of others not be a remedy, it will also end up causing more harm.

When asked “When his mercy is guaranteed, why don’t you remain calm until you get it?” she says

  • avan aruL peRum aLavu Avi nillAdhu – I won’t be able to retain my life by the time his mercy is attained. If I had a life which will wait for sequential attainment of the goal, I can remain calm.
  • adu pagal mAlaiyum nenjum kANEn – The evening time which finished the day time is seen now; I am not seeing my heart. Alternate explanation – I am neither seeing the evening time nor the heart. That is – as she thinks about the further torment later in the night, she preferred the previously experienced evening time itself. While travelling, if one gets lost of direction, one would say “even if we meet with a thief, even if he takes away our wealth, at least we can ask him directions” – similarly, she is preferring evening time over the night time. Just as rAvaNa killed periya udaiyAr (jatAyu), who could pacify sIthAp pirAtti, and left her with single-eyed, singled-eared female demons, and stayed away, here evening time drove out the day time and is leading her to the night. Hence she prefers the evening time over the night time.
    • sivanodu piraman … – She was reminded by emperumAn‘s simplicity of giving his divine form xas the abode for pirAtti as well as other dhEvathAs such as rudhra et al who are not solely focussed on emperumAn, and that quality was killing her AthmA. The form which is easily available for the one with skull in the hand (rudhra) is difficult for me to attain!

When asked “Why don’t you go away and sustain yourself?” she says,

  • evam inip pugum idam – Having lost the divine form which is commonly available for everyone, where will I go and sustain myself? When his form is not reached, can I sustain myself by holding on to the forms of you all, who are giving me good advice?

When asked “Can you not discuss with your friends and sustain?” she says,

  • Arukku – Just as speaking thamizh to telugu speakers, who is qualified to hear my words? My friends with whom I would discuss, have perished even before me.
  • en sollugEn – Even if I get some qualified listeners, what can I tell them?
  • annaimIrgAL – The friends have perished, townspeople are not interested, you, my mothers are only remaining here; can I tell you? Or can I tell this to nithyasUris like feeding water to fish? Or shall I tell this to brahmA et al who remain as said in SrI bhagavath gIthA 16-14ISvarOham’ (I am the controller)?  Or shall I tell this to samsAris (materialistic people) who are chasing worldly pleasures? Or shall I tell this to those who have surrendered to an AchArya, attained true knowledge about the self and remain firmly focussed on the principle of “we cannot even cut a blade of grass to attain emperumAn [he should only accept us on his own]”? What can be said to whom? There are no words to express; there is no one qualified to hear.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 39 – anna nadaiya

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anna nadaiya aNangu nadandhilaLE                                                      51  

Word by word meaning

annam nadaiya aNangu – sithAppirAtti who has the gait of a swan
mannan irAman pin – behind that mahAraja, SrI rAma
panju adiyAl – with soft, like cotton, divine feet
nadandhilaLE – did she too not go?

vyAkyAnam

panjadiyAl – with divine feet which are soft like cotton. Just as it is said “padhmasamaprabhA:” (having a radiance like a lotus), for radiance and softness, only lotus and cotton are referred to as similes.

mannan – leaving aside the crown which would have made him as the ruler of bhUdhEvi (earth) since he chose to be the ruler of SrIdhEvi (sIthAppirAtti) and going to the forest; hence he is called as king. Just as it has been mercifully mentioned by sIthAppirAtti in SrI rAmAyaNam ayOdhyA kANdam 118-51 “dheeyamAnAm na thu thathA prathijagrAha rAghava:, avigyAya pithuS chandham” (rAmapirAn did not accept me even as my father offered me to him without getting his father’s consent), as soon as janaka maharAja was ready to give her hand in marriage to him, SrI rAma asked him “Has my father arrived?” Hearing this, just as she (sIthAppirAtti) lost out to his pithrubhAravaSyam (being subservient to father) the word mannan also refers her losing out to his greatness of giving up the kingdom.

irAman – if one has to go behind SrI rAma who makes everyone joyous, one can go not only to this forest but to any place; even to hell. Did sIthappirAtti not say in SrI rAmAyaNam ayOdhyA kANdam 30-18 “yasthvayA saha sa svargO nirayO yas thvayA vinA” (being together with you is svargam; being separated from you is hell)!

vaidhEhi – being the daughter of vidhEharAja who once said “there is nothing which belongs to me in the burning mithilA” she (vaidhEhi) too has the greatness of leaving aside the kingdom and going to the forest.

enRuraikkum – the whole of SrI rAmAyaNam will say this. Did not vAlmIki too say in SrI rAmAyaNam bAlakANdam 2-41 “sIthAyAScharitham mahath” calling it the life story of sIthAppirAtti!

enRuraikkum – it could also be said that she stood to be praised by the entire world as the thilak (eminent one) among all the women.

anna nadaiya – her gait was such that once SrI rAma sees her gait resembling a swan, he would engage in madal.

aNangu – lexicon says “sUrum aNangum dheyvappeNNE” (both celestial women and aNangu are divine women). SrI rAmAyaNam bAlakANdam 77-25 says “thasya bhUyO viSEshENa mythilee janakAthmajAdhEvathAbhis samA ” (mythili, the daughter of king janaka, was distinguished for SrI rAma, being on a par with dhEvathas). Just as it is mentioned in SrI rAmAyaNam sundharakANdam 55-26 “thryANAm bharathAdhInAm bhRathrUNAm dhEvathA cha yA” (whosoever is the deity for the three brothers, bhrathA et al ) and as mentioned in periya thirumozhi 10-2-5 “sIthai enbadhOr dheivam” (a deity called as sIthA), she remains as the deity for all, SrI rAma as well as the others, without any distinction.

nadandhilaLE – did not one with such greatness walk along! When she, who is the mother for the entire universe, without looking at her svarUpam (basic nature) go along with him after compelling him to agree, to go the forest, what is wrong in us in engaging in madal when we do not attain him?

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

adiyEn krishNa rAmAnuja dhAsan

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