Daily Archives: October 31, 2019

periya thirumadal – 86 – anna uruvil ariyai

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anna uruvil ariyaith thirumeyyaththu
innamudha veLLaththai indhaLUr andhaNanai                                 126
mannu madhiL kachchi vELukkai ALariyai
manniya pAdagaththu em maindhanai – vehkAvil                             127

Word by word meaning

anna uruvil ariyai – as narasimhamUrththy (emperumAn’s divine form with lion face and human body) who has such (distinguished) divine form
thiru meyyaththu – in thirumeyyam
in amudham veLLaththai – being greatly enjoyable as a sweet ocean of nectar
indhaLUr – at thiruvindhaLUr
andhaNanai – being supremely merciful
kachchi – in the town of kAnchIpuram
vELukkai ALariyai – as narasimha in the divine abode of thiruvELukkai
pAdagaththu manniya em maindhanai – as our youthful entity at thiruppAdagam where he has taken permanent residence
vehkAvil – at thiruvehkA

vyAkyAnam

kOttiyUr anna uruvil ariyai – one who has taken residence at thirukkOttiyUr with the beautiful form of narasimha which cannot be described by words, other than saying “He is like that”.

kOttiyUr ariyai – the place got the name of kOttiyUr since the gOshti (group of people) gathered at that place to discuss the means to eliminate the demon iraNiyan (hiraNya kashyap). periyAzhwAr too celebrated emperumAn there in his periyAzhwAr thirumozhi 4-4-6 “thirukkOttiyUr nAdhanai narasinganai” (narasimha, the lord of thirukkOttiyUr).

ariyai – this refers to the wondrous narasimha form with which emperumAn has taken residence here, going by the divine names of theRkAzhwAr and kOLariyAzhwAr.

anna uruvil ariyai – even this AzhwAr (thirumangai AzhwAr) who sang the wondrous verse while composing a hymn in order to praise SrI rAmapirAn, as in periya thirumozhi 8-5-6 “muriyum veNdhirai mudhugayam thIppada muzhangazhal eriyambin varikoL venjilai vaLaiviththa maindhanum” (the great warrior SrI rAma who drew his beautiful bow which appeared cruel [at that time] such that the fiery arrows which were making dreadful sounds from it, would burn down the ocean which was in a state of agitation with its whitish waves ) could not compose a verse on thirukkOttiyUr emperumAn and merely said “appadippatta uru” (a form similar to that).

thirumeyyaththu innamudha veLLaththai – one who is like a sweet nectarean ocean who removes the craving of those who are going on their way to thirukkOttiyUr.

innamudham – if nectar [from ocean] were consumed, it will satiate one’s thirst. But this nectar, even when merely thought of, will sweeten one’s heart and satisfy the person’s craving.

indhaLUr andhaNanai – one who is merciful and has taken residence at thiruvindhaLUr. andhaNan – one who has a beautiful quality (of being merciful). thirukkuRaL (a thamizh literary work composed around 2000 years ago) says “andhaNar enbar aRavOr maRRevvuyirkkum sendhaNmai pUNdu ozugalAl” (the term andhaNar refers to one who lives by the path of righteousness and who is merciful towards all the other creations). The term andhaNan also refers to being sacred.

mannum madhiL kachchi vELukkai ALariyai – the term vELirukkai transformed to vELukkai. vEL – one who is so beautiful that he is like a cupid for all the cupids. ALariAL ari – narasingam (form with lion face and human body). narasimha is worshipped with the verse ugram vIram mahAvishnum (mahAvishNu who is valorous and who is very angry). But, hiding that valour, emperumAn manifests his beauty [at the divine abode thiruvELukkai] which makes his followers to be fearful as to what will happen to him and hence they built a high fort around the divine abode. emperumAn has taken residence in such a divine abode.

mannum madhi – the commentator nAyanAr says that the fort is such that it would not get destroyed even during deluge

manniya pAdagaththu em maindhanai – one who has taken permanent residence at thiruppAdagam, manifesting his form with which he carried out the activity of a messenger for pANdavas.

manniya maindhanai – also refers to one one who is permanently youthful

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 – 30

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எண்ணரும் சீர்ப் பொய்கை முன்னோர் இவ்வுலகில் தோன்றிய ஊர்

வண்மை மிகு கச்சி மல்லை மாமயிலை மண்ணியில் நீர்

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முப்பதாம் பாசுரம். இதுவரை ஆழ்வார்களின் அவதார தினங்களைப் பெரிதும் கொண்டாடினார். இனி, நான்கு பாசுரங்களில் இவர்களின் அவதார ஸ்தலங்களைக் கொண்டாடுகிறார். இப்பாசுரத்தில் முதலாழ்வார்கள், திருமங்கை ஆழ்வார் மற்றும் திருப்பாணாழ்வாரின் அவதார ஸ்தலங்களை அருளிச்செய்கிறார். ஸ்ரீ அயோத்யா, ஸ்ரீ மதுரா ஆகியவை எம்பெருமான் அவதரித்த திவ்ய க்ஷேத்ரங்கள். இவற்றுக்கு எவ்வளவு பெருமை உண்டோ அதை விடப் பெருமை பெற்றது ஆழ்வார்களின் அவதார ஸ்தலங்கள். ஏனெனில், ஆழ்வார்கள் அவதாரத்தாலேயே நாம் எம்பெருமானைத் தெரிந்து கொண்டோம்.

எண்ணுவதற்கரிய கல்யாண குணங்களை உடைய முதலாழ்வார்கள், அதாவது, பொய்கை ஆழ்வார், பூதத்தாழ்வார் மற்றும் பேயாழ்வார் இவ்வுலகத்திலே வந்து அவதரித்த ஊர்களானவை முறையே வளப்பம் பொருந்திய காஞ்சீபுரம் (திருவெஃகா), திருக்கடல்மல்லை மற்றும் திருமயிலை ஆகிய ஸ்தலங்கள். மண்ணி ஆற்றில் நிர் மிகுந்து இருக்ககூடிய திருக்குரையலூர் சீர்மை பொருந்திய திருமங்கை ஆழ்வாரின் அவதார ஸ்தலம். உயர்த்தியை உடைய திருக்கோழி என்று சொல்லப்படும் திருவுறையூர், திருப்பாணாழ்வாரின் அவதார ஸ்தலம்.

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thiruvAimozhi – 10.3.3 – vIvan nin

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Full series >> Tenth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki says “This one sided love, of your ignoring us and our liking you, should perish”.

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

vIvan nin pasu nirai mEykkap pOkku vevvuyir koNdu enadhAvi vEmAl
yAvarum thuNai illai yAn irundhu un anjana mEniyai Attam kANEn
pOvadhanRu oru pagal nI aganRAl poru kayaRkaNNiNai nIrum nillA
sAvadhu ivvAykkulaththAychchiyOmAyp piRandha iththozhuththaiyOm thanimai thAnE

Listen

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

nin pasu nirai mEykkap pOkku – In your going to tend the cows (which you consider as your activity matching your dharma)
vIvan – I will perish;
vevvuyir koNdu – breathing hot (due to this disease of separation)
enadhu Avi – my AthmA (soul)
vEm – is burning due to that;

(in that state)
thuNai – companion
yAvarumillai – there is no one;

(due to desire, even in that state)
yAn – I
irundhu – alive
un anjana mEniyai – your form which is attractive like dark pigment
Attam – activity
kANEn – not seeing;
nI aganRAl – if you go
oru pagal – that one day time alone
pOvadhu anRu – will remain without moving;

(getting disturbed due to sorrow)
poru – fighting (with each other)
kayal – like a fish
kaN iNai – pair of eyes which you praise
nIrum nillA – tears are not stopping;
ivvAyk kulaththu – in this cowherd clan (in which you are born)
AychchiyOmAyp piRandha – being born as cowherd girl instead of cowherd boy
thozhuththaiyOm – we who are lowly, our
ith thanimai thAnE – being alone in this manner
sAvadhu – should end.

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

I will perish if you go to tend the cows; as I am breathing hot, my AthmA is burning due to that; there is no companion for me; I am alive but not seeing the activity of your form which is attractive like dark pigment; if you go, that day time will remain without moving; tears are not stopping in the pair of eyes which you praise and which resemble fish fighting with each other; we are born lowly as cowherd girls instead of cowherd boys; our loneliness should end. Implies – since loneliness is natural for them, ending it means ending themselves. Also implies that loneliness is as good as death.

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

  • vIvan … – Having your going to tend the cows as the reason, I will perish. If you think “isn’t it my duty?”, then you will end up doing sthrIvadham (killing of woman).

When asked “How do you know that you are reaching the end?” she says,

  • vevvuyir … – Can you not see me? Due to your leaving, I am breathing heavily and having that as the reason, my heart has withered. I am burning by the fire of sorrow in separation; she is saying “Don’t you have the capability to pour water on this heart?”.
  • enadhu Avi – Don’t consider everyone to be like yourself [I am suffering and you are not].
  • yAvarum thuNai illai – You, who are my companion, have left; if you leave, naturally my friends who are my companions, would also leave; cuckoos, peacocks etc have also developed hatred towards me, like the townspeople.
  • yAn irundhu – Did I get to experience that [death] which happens when you leave? Even after suffering everything, I am continuing to live one hundred years; the desire to see you somehow, will not let me die. emperumAn who separated will neither let me die nor let me sustain; just as arjuna remained facing many insults after krishNa ascended to paramapadham.
  • un anjana mEniyai Attam kANEn – Did I get to enjoy the sustaining force of those who continue to live? She is desiring for the uruveLippAdu (visualisation) which she enjoyed in thiruvAimozhi 7.7EzhaiyarAvi“.
  • un – You have not seen yourself in mirror. Had you seen, should you not think “those who are separated from me will not survive”?
  • mEniyai – She in not interested to engage in his svarUpam (true nature) or guNam (qualities); as an eager woman, she is desiring for his body!
  • Attam kANEn – I did not get to see him walk around in front of me with his body.

He said “This is just for the day time”, and she says,

  • pOvadhu anRu … – Don’t think that it is the same for us like for you. When you step away, even if 30 nAzhigai [each nAzhigai is 24 minutes] pass it will not move even a little bit, just as those firm malayALar (people from the present state of kEraLam) who decide to get something from someone, will not move away until they get it; that is not due to the nature of the daytime.
  • nI aganRAl – It is because of your nature. If that is the nature of the daytime, even while you are together with us, it should stay still. Just as I cannot see night [darkness] when you are with me, I cannot see the daytime moving in your absence. When he is present, we cannot see night; iraNdAm thiruvandhAdhi 81nAraNanaik kaNdEn pagal kaNdEn” (I saw nArAyaNa, I saw light). He remains without saying “pOvadhu anRu oru pagal“; even previously she said that he said “I will not leave” [but left. Hence, she will not trust him].
  • poru kayal … – I am unable to stop the tears which are flowing from my eyes, due to your leaving.
  • nIrum nillA – Even if I can stop you, I cannot stop the tears. The suffering in thinking about the separation is similar to the fighting of the fish.

When asked “What should I do?” she says

  • sAvadhu … – Let the separation in this lowly life of being born as a girl in this cowherd clan, be ended. Whether you go or remain here, let my loneliness end. She is speaking like sAvithri who told yama “I should get hundred children with him” [When yama was taking her husband, sathyavAn, away, sAvithri prayed to yama and he agreed to give her a boon. She cleverly asked him to let her get hundred children with sathyavAn]
  • thanimaidhAnE – sAvadhu – Alternative explanation. We don’t distinguish between loneliness and separation! Also implying that this loneliness itself is death. AzhwAr says in thiruvAimozhi 2.3.7ninnalAl ilEn” (I have no existence without you); even thirumangai AzhwAr says in thirunedundhANdagam 1iRappadhaRkE eNNAdhu” (not thinking about death, that is kaivalyam, self enjoyment). Another explanation – this loneliness is very bad, and hence let this one sided love end. When a kaikkiLaith thalaivi (heroine who is engaged in one sided love) loses patience, she will say anything.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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