Daily Archives: September 22, 2019

thiruvAimozhi – 9.10.3 – thoNdar! nundham

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Full series >> Ninth Centum >> Tenth decad

Previous pAsuram

Image result for thirukkannapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “Oh you who are desirous! Being ananyaprayOjana (without any expectation other than kainkaryam) surrender unto emperumAn who is the lord of spiritual and material realm and who is mercifully standing in thirukkaNNapuram,  to have your sorrows eliminated”.

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

thoNdar nundham thuyar pOga nIr EkamAy
viNdu vAdA malar ittu nIr iRainjumin
vaNdu pAdum pozhil sUzh thirukkaNNapuraththu
aNda vANan amarar perumAnaiyE

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

vaNdu – beetles
pAdum – joyfully humming
pozhil – garden
sUzh – surrounded
thirukkaNNapuraththu – in thirukkaNNapuram
aNda vANan – being the resident of paramapadham
amarar perumAnai – one who remained there being enjoyed by nithyasUris
thoNdar – Oh you who are all desirous for all kainkaryams!
num tham thuyar – your sorrow of not enjoying him
pOga – to be eliminated
nIr – all of you
Ekam Ay – having a common focus
viNdu – looking to blossom
vAdA – remaining fresh
malar ittu – offering flowers
nIr iRainjumin – worship him matching your SEshathvam (servitude).

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

emperumAn, the resident of paramapadham who remained there being enjoyed by nithyasUris, is now in thirukkaNNapuram surrounded by garden which is having joyfully humming beetles. Oh you who are all desirous for all kainkaryams! To have your sorrow of not enjoying him eliminated, all of you, having a common focus, worship him matching your SEshathvam, offering fresh flowers which are set to blossom.

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

  • thoNdar – You who have a little bit of desire; you who are born for service as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all the ways).
  • num tham thuyar pOga – Even their sorrows can be different; it could be sorrows due to not getting worldly desires fulfilled; or the sorrow due to not praying to emperumAn.
  • nIr EkamAy – Being ananyaprayOyana; being like-minded. As “thoNdar” (servitor) they could be having single voice/desire.
  • viNdu vAdA malar – The flowers which are starting to blossom and not the flowers which are dried. Saying that  you should approach emperumAn with fresh flowers.
  • vaNdu pAdum … – The abode which is surrounded by garden having beetles being drunk with honey, and humming as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam). Ultimately enjoyable abode.
  • thirukkaNNapuraththu aNda vANan amarar perumAnaiyE – The one who is easily approachable in thirukkaNNapuram is the lord of spiritual and material realms; saying – one who is resident of paramapadham, being as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (the lord of unblemished nithyasUris); also saying – one who is the leader of leelA vibhUthi (aNda vAnan) and nithyasUris (amarar). One need not surrender here and reach a special abode after having the hurdles removed, to enjoy fully; he is manifesting qualities such as Seelam (simplicity) etc here in thirukkaNNapuram so that even nithyasUris come and enjoy him here. In a place meant for blind persons, there is no use for people with good vision. That is not the case here. “prathimAsu aprabudhdhAnAm” (emperumAn remains in deity form for the sake of the less intelligent). For this, ALavandhAr mercifully explains – If emperumAn can attract the less intelligent ones in his deity form, what to speak of those who have clear knowledge about him? [They will obviously enjoy him lot more in deity form].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 23 (Names 221 to 230)

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221) grAmaNI: (ग्रामणीः)

In his supreme abode of SrI vaikuntam, since bhagavAn leads the individual souls (his devotees) into an assembly of all the liberated and ever-liberated souls (nithyasUris and mukthAtmAs), he is called ‘grAmaNI:’. The word ‘grAma’ here refers to the divine assembly of liberated and ever-liberated souls at SrI vaikuntam.

Etymology: The one who ultimately leads his devotees into a divine assembly of nithyasUris and the liberated souls at SrI vaikuntam is called ‘grAmaNI:’.

ग्रामं समाजं सूरीणां नयति ग्रामणीश्च सः |

222) SrImAn (श्रीमान्) (also repeated in 22, 180)

As the scriptures hail, bhagavAn clearly showed his absolute supremacy even in his incarnation as fish with his lotus eyes. The scriptures say ‘bhagavAn as mathsya possesses lotus eyes’ (मत्स्यः कमललॊचनः).

Etymology: Even in his form as mathsya, bhagavAn is called ‘SrImAn’ due to his possession of lotus like eyes.

मत्स्यरूपावतारॆsपि श्रीमान् कमलनॆत्रतः |

223) nyAya: (न्यायः)

Since bhagavAn is the one who does only things that are befitting, he is called ‘nyAya:’.

Etymology: bhagavAn is called ‘nyAya:’ since he does only such things that are favorable and befitting – especially to his devotees.

न्यायॊ हि युक्तकारित्वात् भक्तॆष्वॆष विशॆषतः |

224) nEthA (नॆता)

Since bhagavAn completes the work of his devotees, he is called ‘nEthA’. This divine name shows bhagavAn’s capacity of steadfastness in completing his devotees’ works.

After all, it was most befitting for him to drown under water in order to safeguard his great devotees and take them ashore.

Etymology: Since bhagavAn diligently does even the work delegated to him by his devotees, he is called ‘nEthA’.

भक्तैर्नियुक्तं यत्कर्म नॆता तत्कारणादपि |

225) samIraNa: (समीरणः)

The one who displays adorable deeds is called ‘samIraNa:’. The root ‘Ira’ (ईर) gets the meaning of ‘movement’ in this context. The scriptures hail thus:

“Taking up the form of a fish, bhagavAn immediately entered the rasAthala (one of the fourteen worlds) and recovered the vEdhas from the asuras. He is truly the form of vEdhas. his divine auspicious qualities such as knowledge etc adore bhagavAn’s divine fish body in the form of his fins. his pride born out of his absolute supremacy shines forth as the horn on that fish (as in a unicorn). One should always essentially contemplate upon that mathsya mUrthy, who – at the time of praLaya – lead the boat containing the manu, rishIs and some important herbs to safety by tying it to his horn and swimming across. His divine form is comparable to a pure pearl. It is completely faultless. bhagavAn doesn’t close his eyes in his form as a fish. He is the one with controlled talk.”

Etymology: bhagavAn is hailed as ‘samIraNa:’ due to his tendency to act as per his devotees’ wishes.

भक्तॆष्टचॆष्टाशीलत्वात् समीरण उदाहृतः |

226, 227, 228, 229) sahasramUrdhA viSvAthmA sahasrAksha: sahasrapAth (सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात्)

Thence, the divine forms of bhagavAn as described in the texts expounding the supreme soul such as in purusha sUktha etc are hailed in the forthcoming divine names – starting with ‘sahasramUrdhA’.

sahasramUrdhA means the one who possesses thousand(s of) heads. The mention of ‘mUrdhA’ (head) is indicative of other senses and limbs such as eyes, legs, etc,  which are tools for knowledge and action. This is explicit in the two names ‘sahasrAksha:’ and ‘sahasrapAth’ as well. The word ‘sahasra’ (thousand) doesn’t limit it to the numeral ‘one thousand’; rather, it intends to show ‘infinite’ heads, eyes, limbs etc.

These names remind us of the vEdhic declarations that say:

  • “bhagavAn has eyes all over, and he sees everything at once”
  • “bhagavAn’s hands and legs are all around, his eyes, heads are all around” etc

All these statements and more only show us bhagavAn’s unbounded capability of knowing everything and doing every action at all places at all times. This is not only befitting of his stature, but also well accepted by all SAsthras.

With such unbounded knowledge and actions, since bhagavAn permeates the whole creation, he is called ‘viSvAthmA’ – the indweller of the world. The purushasUktha hails thus, in support of this: “Having permeated the whole world, covering it from all sides…”

The scriptures further declare thus:

  • “… in all these creatures he stands as the indweller”
  • “… by whom all of this creation is sewed and held together”
  • “Oh arjuna, I am indeed the indweller of every creature”, etc.

Etymology: The word ‘sahasra’ is said to indicate infinity. Thus, the one with infinite heads is called ‘sahasramUrdhA’. He is the one who is hailed by this divine name (sahasraSIrshA) in the purushasUktha and other vEdhic hymns. The words ‘akshi’ (eye) and ‘pAdha’ (leg) are indicative of bhagavAn’s faculties collectively (both sense and action respectively). The one who possesses infinite knowledge and actions with such faculties is hailed by the divine names ‘sahasrAksha:’ and ‘sahasrapAth’. The one who permeates the entire creation with such infinite knowledge and actions born out of his infinite faculties is called ‘viSvAthmA’.

सहस्रशब्दॊ ह्यानन्त्यलक्षकः समुदाहृतः |
सहस्रमूर्धा सॊsनन्तशिरस्कः कीर्त्यतॆ ततः ||

सहस्रमूर्धा स स्याद्वा पुंसूक्ताद्युक्तनामवान् |
आभ्यां च ज्ञानकर्माभ्यां विश्वात्मा व्यापनात् स्मृतः ||

अक्षिपा

दपदॆ ज्ञानकर्मॆन्द्रियनिदर्शकॆ |
तॆनानन्तज्ञानकर्मा सहस्राक्षः सहस्रपात् ||

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आवर्तनॊ निवृत्तात्मा संवृतः सम्प्रमर्दनः ।
अहःसम्वर्तकॊ वह्निरनिलॊ धरणीधरः ॥ २५ ॥
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230) Avarthana: (आवर्तनः)

Since bhagavAn spins the cycle of samsAra (creation and destruction), he is called ‘Avarthana:’. The scriptures hail thus:

  • “This wheel of brahmA (creation) is run by him”
  • “…making all the creatures move about…”
  • “bhagavAn kESava revolves the wheels of time, creation and destruction with his own powers, running them in cycles”, etc.

Even the purushasUktha expounds the same when it says “from him was born the four faced brahmA” etc.

Etymology: The one who runs the cycle of samsAra as in spinning a wheel is called ‘Avarthana:’.

सम्साराख्यघटीयन्त्रॆ परिवर्तनशीलतः |
चक्रवच्च विशॆषॆण ह्यावर्तन इतीरितः ||

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 48 – anna nadaiya

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anna nadaiya aNangu vaNangu nudangidai sEr                                                   66
ponnudambu vAdap pulanaindhum nondhagala

Word by word meaning

umai ennum – having the name umA
annam nadaiya aNangu – the divine lady (pArvathi) who has the gait of a swan
nudangu idai sEr pon udambnu vAda – her beautiful form with the quivering waist, withering
pulan aindhum nondhu agala – her five senses getting distressed and leaving her

vyAkyAnam

anna nadaiya aNangu – if she takes a few steps forward, all the anguish of her beloved would get relieved; did she not struggle for his sake with this gait of a swan?

nudangidai sEr udambu – one who has a form with a quivering waist. The beauty of her waist is such that one would fear for it, wondering whether it would snap and fall down.

ponnudambu vAda – her physical form was so great that he (rudhra) had to give up half of his body for her. Since she did not attain him, it was withering like a tender leaf would wither after separating from a tree.

pulan aindhum nondhu agala – her five senses would think “We cannot suffer by remaining like this in her form when she is carrying out severe penance” and leave her. Even those who carry out severe penance in the world would eat a few dry leaves to sustain themselves over a period of time. But she did not take even the leaves and continued her penance, to be called as aparNa (one who does not need leaves). kALidhAsa, the poet, says in his literary work kumArasambhavam 5-28 “svayam viSIrNadhruma parNa vruththithA parA hi kAshtA thapasas thapA puna:  I thadhapyapAkIrNamatha: priyamvadhAm vadhanthyaparnOthi cha thAm purAvidha:  II ” (that penance where one eats dried leaves which fall from the tree on their own is called as severe penance. pArvathi did not consume even that. Hence our forefathers call this lady with sweet words as aparNa).Since she was carrying out such a severe penance, is it amazing that her five senses felt distressed and left her?

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

adiyEn krishNa rAmAnuja dhAsan

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