Daily Archives: September 26, 2019

thiruvAimozhi – 9.10.7 – meyyan Agum

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

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 seventh pAsuram, AzhwAr says “For ananyaprayOjana (those who expect nothing but kainkaryam) he remains easily approachable and for prayOjanAntharapara (those who seek other benefits) he fulfils their desires and remains away from them”.

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

meyyan Agum virumbith thozhuvArkkellAm
poyyan Agum puRamE thozhuvArkkellAm
seyyil vALai ugaLum thirukkaNNapuraththu
aiyan AgaththaNaippArgatku aNiyanE

Listen

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

virumbith thozhuvArkku ellAm – for those who desirously surrender unto him, having him as the goal
meyyan Agum – he will shine manifesting his ultimate form of being the goal;
puRamE thozhuvArkku ellAm – for those who surrender unto him seeking other benefits
poyyan Agum – will hide himself after granting those benefits;
seyyil – the fields, which are the natural habitat
vALai – vALai fish
ugaLum – jumping around
thirukkaNNapuraththu – in thirukkaNNapuram
aiyan – being the natural relative for both categories of persons
Agaththu aNaippArgatku – for those who consider him as the means, in their heart
aNiyanE – (while being a natural relative) he remains distinguishedly easily approachable.

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

For those who desirously surrender unto him having him as the goal, he will shine manifesting his ultimate form of being the goal; for those who surrender unto him seeking other benefits, he will hide himself after granting those benefits; for those who consider him as the means, in their heart, being the natural relative for both categories of persons, he remains distinguishedly easily approachable in thirukkaNNapuram where the vALai fish are jumping around in the fields, which are their natural habitat.

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

  • meyyan Agum … – For those who are ananyaprayona, whoever they may be, he will completely fulfil their desires; for those who surrender unto emperumAn seeking other benefits, he will eagerly grant those benefits which lead to bondage and keep himself away from them. For those who remain as said in mahAbhAratham dhrONa parvam “krishNASraya: krishNa balA: krishNa nAthAScha pANdavA:” (for the pANdavas, krishNa is the final goal to be attained, krishNa is their strength and krishNa is their Lord), he will remain truthful; as he gave his nArAyaNa sEnai (army of his associates) and gOpAla sEnai (army of cowherds) to dhuryOdhana who came praying for army, he remained with pANdavas and destroyed dhuryOdhana et al and hence remained untruthful to them.
  • seyyil … – emperumAn, the supreme relative who is standing in thirukkaNNapuram where the fish are jumping around and living joyfully in the fields. Implies that the abode is so enjoyable that even the animals are living there joyfully. For those who keep him in their hearts
  • , he will be their servitor; for those who are ananyaprayOjana, he will remain as said in  SrI rAmAyaNam bAla kANdam 31.4 SrI rAma tells viSvAmithra “imau sma muniSArdhUla! kinkarau sampasthithau | AgyApaya yathEshtam vai SAsanam karavAva kim ||” (Oh best among sages! We are near you to serve your highness. You can order us. What should we do?)

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 52 – panni uraikkungAl

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

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panni uraikkungAl bAradhamAm – pAviyERku
ennuRu nOy yAn uraippak kENmin – irum pozhil sUzh                                            72

Word by word meaning

pAviyERku for me, the sinful person
panni uraikkum kAl – if I have to say more expansively (citing more examples)
bAradhamam Am – it will end just like mahAbAradham [will be so huge]
en uRu nOy – the disease which happened to me
yAn uraippak kENmin – please listen to it, as I narrate it.

What is it?
iru pozhil sUzh – surrounded by huge orchards

vyAkyAnam

panni uraikkum kAl bAradhamAm – It is not possible for me to speak this matter and bring it to an end. Only great personalities such as vyAsar can speak about it. Even if they speak about it, it will be only expansive like mahAbAradham (which has one lakh twenty five thousand SlOkAs) and cannot be narrated in a brief manner.

pAviyERku – for me who has committed such sins that I do not have the strength to narrate it in an expansive way just as vyAsa did. The words are to be rearranged as panni uraikkum kAl pAviyERku bAradhamAm.

ennuRu nOy yAn uraippak kENmin – let it remain that it cannot be narrated till completion. There is no need for me to explain in a detailed way the sufferings of those people (the women whose stories parakAla nAyaki has told in the previous verses). If you could listen to my sufferings, as narrated by me, it could be taken to completion.  Let the experience of others as known to us, remain by the side. Listen to the distress that I have personally experienced.

en uRu nOy – the disease which has attained me truly; the disease which has pervaded me completely. Just as nammAzhwAr had mercifully mentioned in thiruviruththam 53 “dheyva nannOy” (this is a good disease about emperumAn), it is the disease which remains by my side as a great support, after I separated from thirunaRaiyUr nambi and suffered. It is the disease which SrI bharathAzhwAn suffered after getting involved with SrI rAma’s handsomeness.

yAn uraippak kENmin – Listen to me who has got this disease. Since it cannot be narrated by anyone else, only I have to narrate it myself.

kENmin – Please listen; if my life has to be sustained, please listen. Just as it is said in uththararAma charitham “pUrOthpIdE thatAkasya parivAha: prathikriyA I SokakshObhE cha hrudhayam pralApairEva dhAryathE  II ” (if the water in pond starts overflowing, cutting the outlet channel alone will save the banks from getting broken. In the same way, if one were agitated due to excessive sorrow, only by crying out aloud does the heart sustain itself), listen to me so that I could sustain myself.

kENmin – this could also mean – listen to me if you want to reap the benefit of having been provided with ears.

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