Daily Archives: October 8, 2019

thiruvAimozhi – 10.1.6 – kUththan kOvalan

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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 sixth pAsuram, AzhwAr says “There is no protection for us other than the divine feet of the most trustworthy emperumAn who is mercifully standing in thirumOgUr”.

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

kUththan kOvalan kudhaRRu vallasurargaL kURRam
Eththum nangatkum amararkkum munivarkkum inban
vAyththa thaN paNai vaLa vayal sUzh thirumOgUr
Aththan thAmarai adi anRi maRRilam araNE

Listen

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

kUththan – one who beautifully walks like an expert dancer
kOvalan – one who follows those who need protection, and protects them
kudhaRRu – those tormentors who can torture by biting
val – very strong
asurargaL – for demoniac persons such as kESi, dhEnuka et al
kURRam – being death personified
Eththum – praising as ananyaprayOjana (those who seek nothing but kainkaryam)
nangatkum – for us (who have no pride)
amararkkum – for nithyasUris who eternally enjoy him
munivarkkum – for sages
inban – being enjoyable
vAyththa – abundant
thaN – cool
paNai – by water bodies
vaLa vayal – and by beautiful fields
sUzh – surrounded
thirumOgUr – in thirumOgUr
Aththan – the most trustworthy emperumAn who is standing there for the devotees to surrender
thAmarai adi anRi – other than the ultimately enjoyable lotus like divine feet
maRRu araN ilam – we have no other protection.

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

emperumAn beautifully walks like an expert dancer; follows those who need protection, and protects them; he is death personified for very strong, demoniac persons such as kESi, dhEnuka et al who are tormentors who can torture by biting; he is enjoyable for us who praise him without any expectation other than kainkaryam, for nithyasUris who eternally enjoy him and for sages. We have no other protection than the ultimately enjoyable lotus like divine feet of the most trustworthy emperumAn who is standing for the devotees to surrender, who is residing in thirumOgUr which is surrounded by abundantly cool waterbodies and beautiful fields.

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

  • kUththan – When he starts walking, it will resemble the dance of an expert dancer. As said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first), when he walks, it will be apt to hold an umbrella for him. Following him when he wallks in the front would mean watching a dance while going. It is said in periyAzhwAr thirumozhi “Adal pAdal avai mARinar thAmE” (Dancers and singers gave up their dance and song) – when he played his divine flute, the apsaras (celestial dancers) stopped singing on hearing that; they stopped dancing when they saw his beautiful walk.
  • kOvalan – One who degrades himself to protect his devotees. He led a piSASa [gaNtAkarNan] to paramapadham, being the grantor of liberation.
  • kudhaRRu val asurargaL kURRam – He is death personified for very prideful demons who torment others.
  • Eththum … – One who is [equally] enjoyable for us who surrender unto him today and to those who are eternally surrendered to him as said in “vaigundhaththamararum munivarum” (those who are amarar (engaged in kainkaryam) and munivar (engaged in meditation)).
  • vAyththa … – The ultimate relative who is mercifully standing in thirumOgUr which has beautiful water bodies and fertile fields. The most trustworthy emperumAn who says in varAha charama SlOkam “aham smarAmi math bhaktham nayAmi” (I will remember my devotee and liberate him) for those who are unconscious during their last moments, under whom one can place one’s burden and remain free, when one is in danger.
  • thAmarai adi anRi – His divine feet are so enjoyable that they cannot be ignored even if he is untrustworthy.
  • maRRilam araNE – We have no other persons as our protection. We have no other refuge even if he is not enjoyable.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 63 – kannavilum kAttagaththOr

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kannavilum kAttagaththOr vallik kadimalarin                                                    88
nannaRu vAsam maRRu ArAnum eydhAmE
mannum vaRu nilaththu vALAngu uguththadhupOl                                             89
ennudaiya peNmaiyum ennalanum en mulaiyum

Word by word meaning

kal navilum kAdu agaththu – in the forest which is full of stones
Or valli – (blossomed) in a creeper
kadi malarin – in a flower full of honey
nal naRu vAsam – great fragrance
maRRu ArAnum eydhAmE – not being useful for anyone
mannum vaRu nilaththu Angu vALA uguththadhu pOl – being wasted on the hard ground
pEdhaiyEn ennudaiya peNmai – my femininity, I being ignorant
en nalanum – my qualities
en mulaiyum – my bosom

vyAkyAnam

pEdhaiyEn – I am a helpless girl, born only to suffer from this danger. While I should perish since I am unable to sustain myself being separated from him, I am still desirous to live with the hope of seeing him once again.

kal navilum kAttagaththu – Inside the forest which is full of stones. The svApadhESa (inner) meaning for this is just as mentioned in thiruvAimozhi 10-10-8 “perum thURAy” (this samsAram is like a huge bush), inside the forest of this samsAram which is full of suffering.

Or valli – A unique creeper in that forest. The svApadhESa meaning for this is – a jIvAthmA (sentient entity).

kadi malarin – a flower which is full of honey in that creeper. The svApadhESa meaning for this is – the sweet knowledge of the jIvAthmA.

nannaRu vAsam – distinguished fragrance from that flower. svApadhESa meaning – bhakthi (devotion) etc which are born out of that knowledge.

maRRArAnum eydhAmE – this fragrance is not meant for the flower but for others; but they are not attaining it. In svApadhESam this indicates that emperumAn is not the focus for that bhakthi.

vaRu nilaththu vALAngu uguththadhu pOl – just as it falls on the coarse ground and gets wasted. In svApadhESam this implies that the bhakthi which is meant for emperumAn is wasted on lowly entities (other deities].

ennudaiya peNmaiyum en nalanum en mulaiyum – In svApadhESam, peNmai refers to the basic nature of pArathanthriyam (exclusively dependent on emperumAn); nalam refers to the distinguished qualities of AthmA and mulai refers to bhakthi which is enjoyable [for emperumAn].

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

adiyEn krishNa rAmAnuja dhAsan

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உபதேச ரத்தின மாலை – பாசுரம் 7

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நற்றமிழால் நூல் செய்து நாட்டை உய்த்த – பெற்றிமையோர்
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