Daily Archives: October 7, 2019

thiruvAimozhi – 10.1.5 – thoNdIr! vammin

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “Come to surrender unto thirumOgUr where emperumAn has mercifully arrived and stood”.

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

thoNdIr! vammin nam sudaroLi oru thani mudhalvan
aNdamUvulagaLandhavan aNi thirumOgUr
eNdhisaiyum In karumbodu perunjennel viLaiyak
koNda kOyilai valanjeydhu ingu Adudhum kUththE

Listen

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

nam – being enjoyable for us
sudar – having endless radiance
oLi – having luminous divine form
oru thani mudhalvan – being the three types of causes viz nimiththa (efficient), upAdhAna (material) and sahakAri (ancillary) kAraNa (causes) himself
aNdam – present inside the created oval shaped universe
mU ulagu – three layers of worlds
aLandhavan – one who measured and accepted
aNi – beautiful
thirumOgUr – in thirumOgUr
eN dhisaiyum – in all directions
In – sweet
karumbodu – with sugarcane
perum sennel – tall and reddish paddy
viLaiya – to flourish
koNda – accepted
kOyilai – temple
ingu – in this world
valam seydhu – circumambulating
kUththAdudhum – out of overwhelming love, we will dance;
thoNdIr – Oh you who are desirous!
vammin – Come!

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

Oh you who are desirous! Come! emperumAn who is enjoyable for us, who is having endlessly radiant luminous divine form, who is himself the three types of causes viz efficient cause, material cause and ancillary cause, who measured and accepted the three layers of worlds which are present in the created oval shaped universe, has accepted the temple in thirumOgUr as his abode, which has flourishing sweet sugarcane and tall and reddish paddy in all directions. In this world itself, let us circumambulate such temple and dance out of overwhelming love.

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

  • thoNdIr vammin – Oh those who are desirous in bhagavath vishayam! Come!
  • nam sudar oLi oru thani mudhalvan –  One who is endlessly radiant and who is himself the three types of causes. “nam” indicates the well-known nature of the pramANam (source of knowledge). Alternatively it indicates that he is the one who revealed his physical beauty and his aptness due to being the cause.
  • aNdam mU ulagaLandhavan – One who is beyond the oval-shaped universe. One who measured and accepted the three kinds of worlds inside the universe which were stolen by mahAbali. Not only does he create the universe, but he also protects it by walking all the way when the created universe is claimed by strong persons.
  • aNi thirumOgUr – The abode which is a decoration for him; or, the abode which is a decoration for the material realm.
  • eN dhisaiyum … – To have sweet sugarcane and paddy crops growing in all directions.
  • koNda kOyil – The abode which was accepted by him in his divine heart. The paddy crop appears to be giving shade for the sugarcane [it is that tall]. Due to his presence, the town remained as said in SrI rAmAyaNam yudhdha kANdam 127.19 “akAla palinO vrukshA:” (the trees blossomed in non-season).
  • valam seydhu – circumambulating etc.
  • ingu Adudhum kUththE – We will enjoy at thirumOgUr, the same enjoyment which will be enjoyed there in paramapadham as said in thaiththirIya upanishath “ahamannam ahamannam ahamannam:” (I am the food and I am the consumer of food[repeated thrice] – residents of parampadham are enjoyed by emperumAn and they in turn enjoy emperumAn).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 62 – konnavilum pUngaNaigaL

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konnavilum pUngaNaigaL kOththup podhavaNaindhu                                 86
thannudaiya thOl kazhiya vAngith thamiyEnmEl
ennudaiya nenjE ilakkAga eyginRAn                                                                 87
pinnidhanaik kAppIrdhAn illaiyE pEdhaiyEn

Word by word meaning

kol navilum pUngaNaigaL kOththu – (on that bow) stringing arrows made of flowers which are capable of killing
podhavaNaindhu – standing close (to the target) so that the bows will pierce through well
thannudaiya thOL kazhiya vAngi – pulling (the string of the bow) to reach his shoulder
ennudaiya nenjE ilakkAga thamilyEn mEl eyginRAn – keeping my heart as the target he (cupid) is shooting those arrows on me, who is having none to support.
pin idhanai kAppIrdhAn illaiyE – there is none who could now enable me to escape from this danger

 vyAkyAnam

kol navilum pUngaNaigaL kOththu – even though these are arrows of flowers, they will not fail from killing

podha aNaindhu – standing closely in such a way that if the arrow is released, it will enter one side, pierce through the target without missing, and exit from the other side.

thannudaiya thOL kazhiya vAngi – since the chest is pulled back while releasing the arrow, the shoulders will bend back a lot further; alternatively, this implies that the arrow is pulled back (prior to releasing) such that the hands reach the shoulder.

thamilyEn mEl – Look at the target of his arrow! He is a valorous soldier who will torture a helpless damsel.

ennudaiya nenjE ilakkAga – he excels SrI rAma in his valour! SrI rAma will target only those which (or who) have a form. He is targeting my formless heart!

eyginRAn – since this term is in the present tense, it implies that kAman (cupid) continues to target her and does not step back. Just as it is said in SrI rAmAyaNam yudhdha kANdam 94-18 “Saravarsham vavarsha ha ” (he rained a hailstorm of arrows), SrI rAma showed his valour when he saw the main army of rAvaNa while kAman shows his valour on seeing my heart.

ennudaiya nenjE – even if one of the arrows that he shot at me had fallen on him, he would have realised how the suffering is; since that did not happen, he is indulging in this act of cruelty.

pin idhanaik kAppIrdhAn illaiyE – When SrI rAma threatened to invert the world as said in SrI rAmAyaNam AraNya kANdam 64-78 “jagath saSailam parivathayAmyaham” (I will destroy the world with its mountains), there was an intelligent person such as lakshmaNa as said in SrI rAmAyaNam sundhara kANdam 16-4 “lakshmaNasya cha dhImatha:” (lakshmaNa too, who is wise), who spoke comforting words to SrI rAma and took his bow. Now, she is wailing whether there is none who would take the bow from kAman’s hand; she is lamenting the absence of one who would carry out the role of purushakAram (one who recommends/advises another person).

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

உபதேச ரத்தின மாலை – பாசுரம் 6

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உபதேச ரத்தின மாலை

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ஐப்பசியில் ஓணம் அவிட்டம் சதயம் இவை

ஒப்பிலவா நாள்கள் உலகத்தீர் எப்புவியும் 

பேசு புகழ்ப் பொய்கையார் பூதத்தார் பேயாழ்வார் 

தேசுடனே தோன்று சிறப்பால்

 

ஆறாம் பாசுரம். முதலாழ்வார்களின் அவதார தினப் பெருமையை விளக்குகிறார்.

 

ஓ உலகத்தவர்களே! ஐப்பசி மாதத்தில் திருவோணம், அவிட்டம், சதயம் என்ற நாள்கள் ஒப்பற்றவை. ஏனெனில் எல்லா உலகத்தவர்களும் கொண்டாடும் பொய்கை ஆழ்வார், பூதத்தாழ்வார் மற்றும் பேயாழ்வார் ஆகியோர் தேஜஸ்ஸுடன் முறையே இம்மூன்று நாள்களில் தோன்றியதால் .

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உபதேச ரத்தின மாலை – பாசுரம் 5

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உபதேச ரத்தின மாலை

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அந்தமிழால் நற்கலைகள் ஆய்ந்துரைத்த ஆழ்வார்கள்
இந்த உலகில் இருள் நீங்க – வந்துதித்த
மாதங்கள் நாள்கள் தம்மை மண்ணுலகோர் தாம் அறிய
ஈதென்று சொல்லுவோம் யாம் 

ஐந்தாம் பாசுரம். இப்படி அவதரித்த ஆழ்வார்களின் அவதார மாதங்களையும் திருநக்ஷத்ரங்களையும் அருளிச்செய்யத் தொடங்குகிறார்.

உயர்ந்த சாஸ்த்ரமான வேதங்களின் ஆழ்பொருளை ஆராய்ந்து அதன் சீரிய அர்த்தங்களை இந்த நில உலகில் உள்ள அஜ்ஞானம் என்னும் இருள் போகும்படி எடுத்துரைத்த ஆழ்வார்கள் வந்து அவதரித்த மாதங்கள் மற்றும் நாள்களை இப்பொழுது இவ்வுலகில் உள்ளோர் அறியும்படி நாம் சொல்லுவோம்.

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periya thirumadal – 61 – munniya peNNaimEl

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munniya peNNai mEl muL muLarik kUttagaththup                                          84
pinnum avvanRil pedai vAych chiRukuralum
ennudaiya nenjukkOr IrvALAm enseygEn                                                            85
kannavil thOL kAman karuppuch chilai vaLaiya

Word by word meaning

munniya peNNai mEl – on the palm tree seen in front
muL muLari kUdu agaththu – in the nest made with lotus stem which has thorns
pinnum avvanRil siRuvAych chiRu pedaiyum – feeble voice emanating from the mouth of the female love bird which has locked its beak with that of the male
ennudaiya nenjukku Or ir vAL Am – it is like a unique sword which cut my heart
en seygEn – what means will I carry out (to escape from this)?
kal navil thOL kAman – manmadha (cupid) who has (firm) shoulders which are like mountain
karuppuch chilai  vaLaiya –  drawing (his) bow made of sugarcane

vyAkyAnam

munniya peNNai mEl – on top the palm tree which is in front

muL muLarik kUttagaththu – inside the nest made with lotus stems having thorns. The opinion is that since they are inside the nest of thorns, the characteristic of torturing others seems to have come naturally.

pinnum – beyond what has been stated already. The male love-bird and its female have intertwined their beaks; their joy of union nurtures her (AzhwAr in the mood of parakAla nAyaki) distress of separation.

avvanRil pedaivAych chiRu kuralum – with their happiness increasing with their union, the feeble voice from the mouth of the female bird . . . .

ennudaiya – already destroyed, my  . . . . .

nenjukku Or Ir vALAm – whatever had been stated earlier had tortured my physical body. This (voice from the female bird) cuts asunder my heart.

en seygEn – what will I, a weak woman, do? There seems to be no way to survive.

kal navil thOl kAman – kAma (cupid), whose shoulders become harder and firmerlike a stone, as he keeps torturing women repeatedly

karuppuch chilai vaLaiya – even though it [bow held by him] may be sweet like sugarcane, there is no shortcoming in its cruelty

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 – 10.1.4 – idar keda

Published by:

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Image result for thirumogur perumal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr is inviting SrIvaishNavas saying “Come, let us surrender unto emperumAn in thirumOgUr to have all our 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

idar keda emmaip pOndhaLiyAy enRenREththich
chudar koL sOdhiyaith thEvarum munivarum thodarap
padar koL pAmbaNaip paLLi koLvAn thirumOgUr
idar keda adi paravudhum thoNdIr! vamminE

Listen

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

idar keda – “to have the sorrows caused by enemies, eliminated
pOndhu – mercifully arriving here
emmai – us
aLiyAy – protect us”
enRu enRu – saying repeatedly revealing the weakness
Eththi – praising him

(with that)
sudar koL – having great radiance
sOdhiyai – very luminous divine form
dhEvarum – dhEvas who consider themselves to be lords
munivarum – sages (who perform penance as seekers of wealth)
thodara – to follow and surrender
padar koL – having expansion due to being in contact with him
pAmbu aNai – on the divine serpent mattress which has softness, coolness, fragrance fitting the nature of the serpent species
paLLi koLvAn – one who is mercifully reclining, his
thirumOgUr – in thirumOgUr
idar – (our) sorrows which are impossible to be removed
keda – to rid of
thoNdIr – Oh you who have desire to surrender unto him
adi – his divine feet
paravudhum – let us praise;
vammin – please do come!

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

emperumAn who is having greatly radiant luminous form, who is mercifully reclining on the divine serpent mattress which has softness, coolness, fragrance fitting the nature of the serpent species, which is having expansion due to being in contact with him, is followed, surrendered and repeatedly praised by dhEvas who consider themselves to be lords and sages, by saying “Protect us by arriving here to eliminate all the sorrows caused by enemies”. Such emperumAn is in thirumOgUr now. Please do come! Oh you who have desire to surrender unto him! Let us praise his divine feet.

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

  • idar keda … – The words of those who consider themselves as lords (dhEvas) and sages who can both inflict their curse and bestow blessing are as in “emmai idar keda pOndhu aLiyAy” (bless us to have our sorrows eliminated). To have the sorrows mentioned in sthOthra rathnam 13vEdhApahAra …” (stealing of vEdhas), to be eliminated.
  • emmai – Those who previously considered themselves to be, as said in SrI bhagavath gIthA 16-14ISvarOham’ (I am the controller), when afflicted with dangers, will present their emptiness as said in SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (Look at our bodies).
  • pOndhu aLiyAy – They (AzhwArs) will tell him that he should descend and protect them. Those [dhEvas] who were previously ignoring, when met with danger, will ask him “why are you resting, while we are suffering here?” just as one would question the village chief.
  • enRu enRu Eththi thodara –  To continuously praise him and forcefully surrender unto him due to their dangerous situation.
  • sudar koL sOdhiyai – emperumAn is appearing radiant thinking “at least, they come to me when they are in danger”. Another explanation – due to his distinguished beauty, he should be pursued for his beauty alone, but he is only considered as the eliminator of hurdles.
  • dhEvarum munivarum thodara – dhEvas and rishis. Those who remain “ISvarOham” and those who pursue wealth.
  • padar koL pAmbaNaip paLLi koLvAn – One who accepts the service of ananyaprayOjanars (those who expect nothing but kainkaryam) is mercifully resting in kshIrAbdhi (milky ocean) for the sake of prayOjanAntharaparars (those who seek other benefits)!
  • padar koL pAmbu – thiruvananthAzhwAn (AdhiSEsha) who expands by the touch of emperumAn.
  • paLLi koLvAn – thiruvananthAzhwAn is capable of making the sarvagya (omniscient lord) becoming captivated by sleep due to coming in contact with him.
  • thirumOgUr – He mercifully stood in thirumOgUr to be easily approachable for us as well just as he remained easily approachable for dhEvas (in kshIrAbdhi).
  • idar keda adi paravudhum – Let us surrender unto his divine feet to have all our sorrows eliminated.
  • thoNdIr vamminE – All those who are sagOthris (sharing the same gOthram of prapanna kulam (the clan of servitors)) should gather around.

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