Daily Archives: September 17, 2019

thiruvAimozhi – 9.9.10 – mAlaiyum vandhadhu

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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 tenth pAsuram, parAnguSa nAyaki says “Even the night has arrived, great sorrow is occurring and we are still not seeing him; now we cannot sustain in the presence of these harmful entities, without him”.

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

mAlaiyum vandhadhu mAyan vArAn mAmaNi pulamba vallERaNaindha
kOla nannAgugaL ugaLumAlO kodiyana kuzhalgaLum kuzhaRumAlO
vAloLi vaLar mullaik karumugaigaL malligai alambi vaNdAlumAlO
vElaiyum visumbil viNdalaRumAlO en solli uyvan ingavanai vittE

Listen

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

mAlaiyum vandhadhu – the evening time, when he told that he will return, has arrived;
mAyan – the amazing person whose presence would turn everything [even those unfavourable ones in his separation] favourable
vArAn – is not coming;
mAmaNi – huge bells
pulamba – to make sound
val – very prideful
ERu – bulls
aNaindha – joined
kOlam – having attractive forms
nal – having the joy of uniting with the bulls
nAgugaL – mother cows
ugaLum – roaming around joyfully due to the bliss;
kuzhalgaLum – flutes (played in many places, to gather the cows)

(reminding me of his music from flute)
kodiyana – to be unbearable
kuzhaRum – making sounds which are unclear;
vAl – bright
oLi – having radiance
vaLar – with growing creepers
mullai – wild jasmine
karumugai – malabar jasmine
malligaigaL – jasmine flowers
alambi – immersing
vaNdu – beetles
Alum – making noise;
vElaiyum – ocean too
visumbil – reaching the sky
viNdu alaRum – cries out;
ingu – at this stage
avanai vittu – without him
en solli – saying what
uyvan – will I sustain myself?

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

The evening time, when he told that he will return, has arrived; the amazing person whose presence would turn everything favourable, is not coming; the mother cows having attractive form and having the joy of uniting with the very prideful bulls, joined with the bulls having huge bells which make sounds, and are roaming around joyfully due to the bliss; flutes are making unclear sounds which are unbearable for us; beetles are making noise after immersing in the wild jasmine, malabar jasmine and jasmine flowers which have bright radiance and growing creepers; ocean too is reaching the sky and is crying out; at this stage, without him, what will I say to sustain myself?

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

  • mAlai … – It looks like she has connected mAlai (garland) and mAl (emperumAn). The time he marked for his return has arrived, but he has not. When we see him, all the unfavourable aspects will feel like favourable aspects.
  • mA maNi pulamba – To have the huge bells making sounds.
  • val ERu … – The bull will not return without uniting with the cow. The attractive, friendly cows which united with the bulls which will not return without fulfilling their desire [of uniting with the cow], due to the bliss of the union, were roaming around joyfully. While I am anguishing here, they are enjoying.

When asked “Now, what did he do now?” she says “he is still working on his arrival”.

  • kodiyana … – To gather the cows which are scattered everywhere, all the cowherds will take their flutes and play them in the evening time to inform their arrival in the town, to eliminate the anger from the heart of the cowherd girls, in a manner that the letters, words and the meanings of their music cannot be understood; that [music] is being harmful for her.
  • vAl oLi … – The wild jasmine which is having great brightness and which is present everywhere, similar malabar jasmine and jasmine flowers – the beetles which entered them, drank the honey in them and made sound, are also dancing around; the insects, were expressing their joy of union and were dancing.
  • vElaiyum –  Even the ocean, reached up to the sky and called out. It reminded me of losing the courage during union and calling out, and tormented me.
  • ingu avanai vittu en solli uyvan – Amidst the harmful entities, what will I say and survive, in his absence? They are tormenting me further; he has not come; is there anything called survival for me? I am finished.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 43 – konnavilum nIL vEl

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konnavilum nILvEl kurukkaL kulamadhalai
thannigar onRillAdha venRith thananjayanaip                                       56
pannAgarAyan madappAvai pAvai than
manniya nAN achcham madam enRivai agalath                                    57

Word by word meaning

kol navilum nIL vEl – having a spear, which is long and which knows how to kill, in the hand
kurukkaL kula madhalai – one who was born in the clan of kurus
than nigar onRu illAdha venRi – one with unparalleled victories
dhananjayanai – arjuna
pannAgarAyan madam pAvai – woman with timidity, ulUpi, who is the daughter of gauravya, a king of snakes
pAvai than manniya nAN achcham madam ivai agala – ridding herself of feminine qualities such as shyness, fear, timidity

vyAkyAnam

min Adum kol navilum nIL vEl – spear having radiance similar to lightning, moving very fast, having the ability to kill enemies even on sighting them, churning their stomachs, having a length such that it can kill enemies wherever they are.

kurukkaL kulamadhalai – one born in the clan of kurus; they are like the teachers for the whole world. One who is prominent among them.

thannigar onRillAdha – one who is such courageous that even SrI krishNa cannot equal him

venRith thananjayanai – arjuna who knows nothing other than victory

dhananjayanai – one who has won over the purushArtham (ultimate benefits) of wealth and lust. Did he not consider Urvasi, who desired him, as his ‘mother’ [since she is one of the consorts of his father, indhra]?

pannAgarAyan madappAvaipannagam: padhA na gachchadhIthi pannaga: (that which cannot move with its feet) – meaning a snake. The term pannagarAyan has got lengthened [for one syllable] and has got changed to pannAgarAyan. Daughter of the king of snakes, with abundant femininity.

madappAvai – There is none who is greater than she, in femininity.

pAvai than manniya nAn achcham madam ivaiyagala – The qualities of shyness, fear and timidity, which are natural rather than having been acquired after the time of birth, getting destroyed like an ocean drying up.

nANam – in activities which are inappropriate for a female, mind getting shrivelled.

achcham – mind trembling even at the thought of such an activity.

madam – pretending to be ignorant even after knowing everything.

payirppu – loathing even if the dress of any male touches her

Since any woman with chastity will not give up the fourth mentioned quality (payirppu) it has not been taken here as an essential quality for a lady.

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

adiyEn krishNa rAmAnuja dhAsan

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SrIvishNu sahasranAmam – 19 (Names 181 to 190)

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181) amEyAthmA (अमॆयात्मा) (also repeated in 103)

bhagavAn is called amEyAthmA, since he possesses the profoundness befitting his divine nature and forms, just like the vast and deep ocean.

Etymology: The one who possesses profoundness like the deep ocean is called ‘amEyAthmA’.

सिन्धुगम्भीरभावॊ यॊ ह्यमॆयात्मा स कीर्तितः |

182) mahAdhridhruth (महाद्रिधृत्)

Here onwards, the divine sports of bhagavAn in his various incarnations according to his own free will, befitting his divine forms and auspicious qualities, are elaborated.

bhagavAn is hailed by this divine name ‘mahAdhridhruth’, since he bore the great manthara mountain on his back when he incarnated as kUrma (the great tortoise) while churning the milky ocean.

Etymology: The one who bore the great manthara mountain on his back (in the form of great tortoise – kUrma) is called ‘mahAdhridhruth’.

महान्तं मन्दरं यॊ हि धृतवान् स महाद्रिधृत् |

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महॆष्वासॊ महीभर्ता श्रीनिवासः सतां गतिः ।
अनिरुद्धः सुरानन्दॊ गॊविन्दॊ गॊविदां पतिः ॥ २० ॥
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183) mahEshvAsa: (महॆष्वासः)

Also, bhagavAn wields the magnificent bow and arrows (महान् + इषूणाम् + आसः). he displayed his proficiency with the wielding of arrows while constructing the bridge (rAmasEthu) across the mighty ocean, as well as while exterminating rAvaNa and his army.

Etymology: The one who is adorned with the fierce bow (named ‘SArnga’ शार्ङ्गः) is called ‘mahEshvAsa:’.

महॆष्वासः स विज्ञॆयश्चण्डकॊदण्डमण्डितः |

184) mahIbharthA (महीभर्ता)

The one who bears the elegant earth (bhUmA dhEvi) is called ‘mahIbharthA’.

Etymology: The one who sportily bears the earth (bhUmA) is called ‘mahIbharthA’.

धरणीधरलीलस्सः महीभर्तॆति शब्द्यतॆ |

185) SrInivAsa: (श्रीनिवासः) (also repeated in 614)

The divine name ‘SrInivAsa:’ (the abode of SrI mahAlakshmi) shows bhagavAn’s divine sport of attracting SrI mahAlakshmi – who was born from the milky ocean during the churning – by speaking the most pleasing words and ascending her on his own chest.

Etymology: The one who attracted SrI mahAlakshmi and made his own chest as her divine abode is called ‘SrInivAsa:’.

मथनानीतलक्ष्मीवान् श्रीनिवासः स ईरितः |

186) sathAmgathi: (सतांगतिः) (also repeated in 451)

Although his deeds are driven by his own free will, bhagavAn does only those things that are both pleasing and favoring to his dear devotees. Hence, he is called ‘sathAmgathi:’.

Etymology: The one who becomes the refuge of all devotees by performing deeds that are pleasing and favoring to them is called ‘sathAmgathi:’.

प्रणतानां प्रियकरः सतांगतिरिहॊच्यतॆ |

187) anirudhdha: (अनिरुद्धः) (also repeated in 644)

The one who thus becomes the very life force of the entire creation with his innumerable and unfathomable divine deeds (as explained in the previous divine name ‘sathAmgathi:’), and subdues his opponents in the process, is called by the divine name ‘anirudhdha:’ – the non oppressed. As the maula samhithA puts it, “bhagavAn anirudhdha is characterized by boundless divine deeds favorable to his devotees”.

Etymology: The one who is characterized by boundless divine deeds (favorable to his devotees) (and slays his opponents in the pursuing endeavor), he is called ‘anirudhdha:’.

अनन्तचॆष्टायुक्तत्वादनिरुद्ध उदाहृतः |

188) surAnandha: (सुरानन्दः)

Thence, the incarnation of anirudhdha as ‘hamsa:’ (हंसः) is being elaborated. Since all dhEvas are delighted by bhagavAn when he arrives as their sole savior in all their difficulties, he is called ‘surAnandha:’ – the delighter of dhEvas.

Etymology: He is called ‘surAnandha:’, who delights all dhEvas at all times (by warding off their difficulties).

सुरानन्दः सुरान् सर्वान् आनन्दयति यः सदा |

189) gOvindha: (गॊविन्दः) (also repeated in 543)

The one who is praised by all such dhEvas (who are delighted by bhagavAn, as seen in the previous divine name) is called ‘gOvindha:’ – the praised one.

The root ‘gO’ गॊ (praise) is conjoined with ‘vindha’ विन्द (to get), and is suffixed with the adjunct ‘Sa:’ (शः), resulting in this divine name.

All dhEvas hail bhagavAn as the one who favors them at times of crisis.

Etymology: The one who is gotten with words of praise from dhEvas is called ‘gOvindha:’.

गवां स्तुतिगिरां विन्दॊ गॊविन्दः स उदाहृतः |

190) gOvidhAm pathi: (गॊविदां पतिः)

The word ‘gO’ (गॊ) refers to the words of vEdhas. The ones who know such vEdhas in their true purport are called ‘gOvidhA:’ (गॊविदाः). The one who is worshipped by such knowledgeable men, and hence protects them from all evils is called ‘gOvidhAm pathi:’ – the protector of the knowledgeable men.

The scriptures say: “Know that hamsa mUrthi as the soul of all gyAnayagya (ज्ञानयज्ञः), and worship him”.

Etymology: The word ‘gO’ refers to the vEdhic verses. ‘gOvindha:’ is the one who is praised by such vEdhic verses. The one who protects the knower of such vEdhas is called ‘gOvidhAmpathi:’.

गावॊ वॆदगिराः प्रॊक्ताः गॊविन्दस्तत्सुपालनात् |
गॊविदांपतिरुद्दिष्टॊ वॆदविद्वत्पदॊ मनुः ||

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मरीचिर्दमनॊ हंसः सुपर्णॊ भुजगॊत्तमः ।
हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः ॥ २१ ॥
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adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

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