Daily Archives: October 13, 2019

thiruvAimozhi – 10.1.11 – Eththumin namargAL

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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 end, AzhwAr says “For those who like this decad which is submitted to thirumOgUr, all their sorrows will be 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

Eththumin namargAL! enRu thAn kudamAdu
kUththanaik kurugUrch chatakOpan kuRREvalgaL
vAyththa AyiraththuL ivai vaN thirumOgUrkku
Iththa paththivai Eththa vallArkku idar kedumE

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

namargAL – those who are related to us
Eththumin enRu – saying “praise me (revealing your bliss)”
thAn kudamAdu kUththanai – on the dancer, who danced with pots
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr’s
kuRREvalgaL – as confidential services
ivai – these (apt services for ISvara)
vAyththa – occurred
AyiraththuL – among the thousand pAsurams
vaN thirumOgUrkku – for the distinguished thirumOgUr
Iththa paththu ivai – submitted decad;

(these)
Eththa vallArkku – for those who can recite, out of love
idar kedumE – sorrow (of not having companion during the final journey) will be eliminated.

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

nammAzhwAr, the leader of AzhwArthirunagari, presented the thousand pAsurams as confidential services to the dancer who said “Those who are related to us! Praise me” and danced with pots; among those, this decad is submitted to the distinguished thirumOgUr. For those who can recite this decad out of love, their sorrow will be eliminated.

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

  • Eththumin – emperumAn said “Those who enjoy my activities should see me and sing to fulfil the purpose of having a mouth” and danced for that purpose, with pots.
  • kurugUrch chatakOpan kuRREvalgaL – AzhwAr’s confidential service. Meditating upon his dance with pots, he engaged in service through speech.
  • vAyththa AyiraththuL ivai – This decad occurred among the thousand pAsurams which are meant for sarvESvaran.
  • vaN thirumOgUrkku Iththa paththu – The decad which is submitted to the most magnanimous thirumOgUr. As said in “rathnahArIcha pArthiva:” (one who owns the most precious gemstone is the king), due to the sweetness in this decad, he offered it to thirumOgUr.
  • ivai Eththa vallArkku idar kedum – For those who can recite and practice this decad, at the time of death, kALamEgam emperumAn will become the companion so that one need not worry thinking “I have no companion in this journey”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 68 – mannan naRundhuzhAy

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mannan naRundhuzhAy vAzhmArban mAmadhikOL
munnam viduththa mugil vaNNan kAyAvin                                                       96
chinna naRum pUndhigazhvaNNan vaNNam pOl

Word by word meaning

mannan – being great
naRu thuzhAy vAzh mArban – having his chest decorated with the fragrant thuLasi
munnam mA madhi kOL viduththa mugil vaNNan – having the complexion of rain bearing clouds, who, in earlier times, had removed chandhra (moon)’s distress.
kAyAvin chinna naRu pU thigazh vaNNan – having a complexion similar to the small flower with sweet fragrance, from the flowering plant kAyA (a bilberry plant)
vaNNam pOl – similar to his complexion

vyAkyAnam

idhu viLaiththa mannan – he is a great, valorous person who made entities such as southerly breeze, love-birds, sound from the bull’s bell, moon, sandalwood paste etc to wage a war on me, who by nature is very weak. Alternative explanation – it was he who made me engage with madal. Another interpretation – he created in me love for him, made me like this and enslaved me.

mannan – he is the king for making those who see him, to engage in madal, to attain him.

mannan – he shines more and more as his beloved becomes distressed more and more.

narum thuzhAy – this is the brahmASthram (a highly potent weapon) which he donned in order to torment me like this. As soon as he wears this garland on his chest, the fragrance pervades everywhere. Isn’t he the one with all fragrances!

vAzh mArban – Should only thuLasi survive on his chest? Shouldn’t I survive?

vAzh mArban – Once thuLasi touches his chest, it sprouts more than ever before. If one sees his shoulders and the garland on the shoulders, how is it possible not to engage in madal?

naRum thuzhAy vAzh mArban – he is donning the garland to manifest his victory of making her to engage in madal. Just as madal is for her [inseparable from her due to her distress], the crown and garland are for him [signs of his supremacy].

mAmadhi – did she not say that there were enemies for them when she stated at the beginning of this verse idhu viLaiththa? She is now citing an example of such an enemy.

mAmadhi – He [mAmadhi, the moon] is great in distressing weak girls. Even if you [this term refers to emperumAn, as stated by parakAla nAyaki] had not removed their sorrow, he is capable of tormenting us. If sorrow is removed for such a person [moon], should one ask for the extent to which he will go to cause trouble to others?

mAmadhi kOl munnam viduththa mugil vaNNan – emperumAn is the magnanimous entity who removed chandhran’s sorrow caused by rAhu.

munnam – once upon a time. He had removed chandhran’s sorrow once upon a time. emperumAn, who was a protector for others earlier, has now become the trouble creator. He, who had protected a  prayOjAnanthaparan (one who looks for other benefits) such as chandhran earlier, is hurting an ananyaprayOjanan (one who considers only emperumAn as the ultimate benefit) such as prakAlanAyaki, now.

mugil vaNNan – one who has the nature of cloud. Just as cloud pours its rain on a water body (such as a river or ocean) and keeps the fields dry, emperumAn also protects a prayOjAnanthaparan and causes distress to an ananyaprayOjanan. Alternative explanation: one who has the nature of cloud, who protected chandhran earlier without expecting anything in return, is hurting me now.

kAyAvin chinna naRumpUndhigazh vaNNan – one who has the divine complexion of the small kAyAm pU (flower of a bilberry plant) which is small and very fragrant. Even if the entire town is against her, his divine form is such that he cannot be given up.

chinna pU – small flower. Even though emperumAn is a great entity, he makes himself easily approachable. chinnam – pollen dust; flower with pollen grains.

chinna naRum pU – even though it is small, the flower has lot of fragrance. Fragrance is not limited to the size of flower; in the same way, emperumAn’s fame is not limited to him.

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 – 12

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தையில் மகம் இன்று தாரணியீர் ஏற்றம் இந்தத்

தையில் மகத்துக்குச் சாற்றுகின்றேன் துய்ய மதி

பெற்ற மழிசைப் பிரான் பிறந்த நாள் என்று

நற்றவர்கள் கொண்டாடும் நாள் 

பன்னிரண்டாம் பாசுரம். அடுத்து தை மாதத்தில் மக நக்ஷத்ரத்தில் அவதரித்த திருமழிசை ஆழ்வாரின் பெருமையை இவ்வுலகத்தில் உள்ள எல்லோரும் அறியும்படி அருளிச்செய்கிறார்.

உலகத்தவர்களே! தை மாதத்தில் மக நக்ஷத்ரம் மிகவும் ஏற்றம் வாய்ந்தது. இதற்கு என்ன ஏற்றம் என்பதை நான் விளக்குகிறேன் கேளுங்கள். தூய்மையான ஞானத்தைப் பெற்ற திருமழிசைப் பிரான் அவதரித்த தினமாகையாலே, உயர்ந்த தபஸ்ஸை உடையவர்களால் மிகவும் கொண்டாடப்படும்.

ஞானத்தின் தூய்மை என்னவென்றால் எம்பெருமானாலே மயர்வற மதிநலம் அருளப்பெற்றதும், இதர தேவதைகளிடத்தில் சிறிதும் ஈடுபாடு இல்லாமல் இருப்பதும். இவருக்கும் திருக்குடந்தை ஆராவமுதன் எம்பெருமானுக்கும் இருந்த அந்யோன்ய பாவத்தாலே, இவர் திருமழிசைப் பிரான் என்றும் அவர் ஆராவமுத ஆழ்வார் என்றும் அழைக்கப்படுகிறார்கள். உயர்ந்த தபஸ்ஸை உடையவர்கள் என்றால் சரணாகதி என்ற தபஸ்ஸையும் ஆசார்ய நிஷ்டை என்ற தபஸ்ஸையும் உடைய கணிகண்ணன், பெரும்புலியூர் அடிகள், எம்பெருமானார் போன்றவர்கள்.

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