Monthly Archives: November 2019

thiruvAimozhi – 10.3.9 – ugakku nallavarodum

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

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 ninth pAsuram, emperumAn mercifully asks “Would it be palatable to you if I interact with some others, in your presence?” parAnguSa nAyaki says “It is more pleasing for us if you unite with others and have your sorrows eliminated than uniting with us; hence, you should avoid going to tend the cows in the dangerous place”.

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

ugakku nallavarodum uzhi thandhu undhan thiruvuLLam idar kedundhORum nAngaL
viyakka inbuRudhum em peNmai ARROm emperumAn! pasu mEykkap pOgEl
migap pala asurargaL vENduruvam koNdu ninRu uzhi tharuvar kanjanEva
agappadil avarodum ninnodu AngE avaththangaL viLaiyum en soRkoL andhO!

Listen

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

ugakkum – to make you joyful
nallavarodum – with those who have goodness
uzhi thandhu – roaming around (in our presence)

(not having them)
undhan thiruvuLLam – in your divine heart
idar – sorrows
kedum thORum – to be eliminated and when you become pleased

(more than you and them)
nAngaL – we too
viyakka – very
inbuRudhum – will become joyful;

(the reason for that – when you get separated)
em peNmai – our femininity
ARROm – cannot tolerate;

(for that)
emperumAn – Oh our lord!
pasu mEykka – to tend the cows
pOgEl – don’t go;

(further)
kanjan Eva – sent by kamsa
pala asurargaL – many demoniac persons

(due to being able to assume forms which they desire)
vENdu – matching your desire
uruvam – forms
koNdu – assuming
miga – very much
ninRu uzhitharuvar – will roam around;
agappadil – when caught (by hand)
avarodu – between them
ninnodu – and you
AngE – there itself
avaththangaL – cruel battles
viLaiyum – will happen;

(instead of ignoring out your pride)
en sol – my word
koL – should accept
andhO – alas! How sad that he is not bothered to accept the words of those who are separating from him!

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

When you roam around with those who have goodness and who bring joy in you, and when the sorrows in your divine heart are eliminated and you become pleased, we become very joyful. We cannot tolerate our femininity in your separation. Oh our lord! Don’t go to tend the cows. Many demons will assume different forms matching your desire and will very much roam around; cruel battles will happen there itself between them and you, when you meet them; you should accept my word. Alas! How sad that he is not bothered to accept the words of those who are separating from him!

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

  • ugakkum … – Roaming around in front of us, with those who are unlike us, having goodness which is dear to you.
  • undhan … – The sorrows which occur in your divine heart due to thinking “We have not united with them today itself”.
  • nAngaL … – viyappu indicates both amazement and abundance. We became abundantly joyful since we only seek your enjoyment unlike others. When asked “more than which joy?” [She says] even more than the joy of uniting with us; alternatively – when you unite with them, we derive more joy than the joy acquired by you.

When asked “Is your statement of becoming very joyful when I do this, apt?” she says,

  • em peNmai ARROm – We don’t need the femininity which is devoid of your joy. We are not of the type to desire you but disregard those who are dear to you; was it not mUkkaRaichchi (sUrppaNakA) who desired for you exclusively [disregarding pirAtti]?
  • emperumAn … – We are getting it in writing from you; can you not avoid going to tend the cows?

When asked “Am I going? And what if I went to tend the cows as part of my duty?” she says,

  • miga … – Very many demons assume many different forms as desired, and roam around actively. In SrI vrindhAvanam, even the plants are possessed with demons.
  • vENdu uruvam koNdu – The forms which you desire; alternatively, assuming forms which are apt to destroy you.
  • kanjan Eva – Since they come on kamsa’s instigation, they would fiercely attack “even if we lose to krishNa and escape from here, we will not be spared by kamsa”.

When asked “How does it matter on who sends or who comes? We will always remain victorious in the battles we enter”, she says,

  • agappadil – What if the unexpected happens? Is it not said that victory or loss is indeterminable in a battle?

When asked “What will happen?” she says,

  • avar … – Where they and you are present, there will be evil battles.

Even after saying this, he remained indifferent as if playing chess. She says,

  • en sol koL – Don’t be indifferent. Think about my words.
  • andhO – Even if you don’t understand us, should you not understand yourself?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumadal – 98 – ponnirAngoNdu

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

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ponniRangoNdu pulandhezhundha kAmaththAl                                               145
thannai nayandhALaith thAn munindhu mUkkarindhu
manniya thiNNenavum vAyththa malai pOlum                                                 146
thannigar onRillAdha thAtakayai mAmunikkA

Word by word meaning

pularndhu – her body withered [lifeless]
ezhundha kAmaththAl – due to the disease of lust which swelled
pon niram koNdu – her complexion became pale [lost its colour]
sOrvu eydhi – going into a trance
thannai nayandhALai – that demonic woman who desired him
thAn munindhu – becoming fiery
mUkku arindhu – cutting off her nose
manniya thiNNenavum – how firm he became!
vAyththa malai pOlum – one who had the form similar to a mountain
than nigar onRu illAdha – being incomparable
thAtakaiyai – a woman called as thAtakA
mAmunikkA – for the sake of sage viSvAmithra

vyAkyAnam

sOrvu eydhi – did she not become tired since she fell in love, just like I did?

pon niRam koNdu – since her love did not fructify, did she too not lose her complexion, like I?

pularndhu – did she also not wither, just like I

ezhundha kAmaththAl – with the love which blossomed, larger than an ocean. What a great prize she got for the love that she had for him!

thannai nayandhALai – the mistake she committed was in being desirous of him!

th9n munindhu – one should reciprocate love. Even if that is not done, is it proper for one to get angry?

mUkku arindhu – even if one became angry, we can forget it. But didn’t he cut off her nose?

manniya thiNNenavum – did he, at the least, feel remorseful for such a cruel act? No; did he not stand firm as if he had carried out a valorous act? Is this an act of valour? thiNNenavu – robustness.

Finally, I will narrate another incident, which is the peak of all cruel acts. Listen:

 vAyththa malai pOlum – what a great physique did she have!

thannigar onRu illAdha thAtakaiyai – Is there anyone to match her so that one could console oneself even if she went.

mAmunikkA – did he not carry out this act in such a crafty way that if one asked him forcefully “You killed a woman” he would shift the blame by responding “A brAhmaNa asked me to do it and hence I did ”? The commentator azhagiya maNavALapperumAL nAyanAr has said “I have heard from nampiLLai that he has heard this explanation from [parAsara] bhattar”.

mAmunikkA – Was it not for the great thapasvi (one who carries out penance) viSvAmithra that he brought such a disgrace?

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

உபதேச ரத்தின மாலை – பாசுரம் – 43

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 42

நம்பிள்ளை தம்முடைய நல்லருளால் ஏவியிட

பின் பெரியவாச்சான் பிள்ளை அதனால் இன்பா

வருபத்தி மாறன் மறைப் பொருளைச் சொன்னது

இருபத்து நாலாயிரம் 

நாற்பத்துமூன்றாம் பாசுரம். பெரியவாச்சான் பிள்ளை திருவாய்மொழிக்கு அருளிச்செய்த இருபத்துநாலாயிரப்படி வ்யாக்யானத்தின் வைபவத்தை அருளிச்செய்கிறார்.

லோகாசார்யர் என்று கொண்டாடப்படும் நம்பிள்ளை தம்முடைய பெரும் கருணையினாலே தம் சிஷ்யர்களில் முக்யமானவரான வ்யாக்யான சக்ரவர்த்தியான பெரியவாச்சான் பிள்ளையைத் திருவாய்மொழிக்கு ஒரு வ்யாக்யானமிடுமாறு ஆணையிட, அந்த ஆணையையே காரணமாகக் கொண்டு, இன்பமாக, பகவத் கருணையினாலே வந்த பக்தியைக் கொண்டிருந்த நம்மாழ்வாராம் மாறன் அருளிச்செய்த திருவாய்மொழிக்குப் பெரியவாச்சான் பிள்ளை அருளிச்செய்த வ்யாக்யானம் இருபத்து நாலாயிரப்படி வ்யாக்யானம். இது ஸ்ரீ ராமாயணத்தின் அளவிலே இருக்கும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

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thiruvAimozhi – 10.3.8 – asurargaL thalaippeyyil

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

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 eighth pAsuram, parAnguSa nAyaki says “I fear thinking ‘what may happen to you when you go to tend the cows?’ I am also unable to be separated from you; hence, you attract those who are dear to you and remain along with them in my sight and roam around here”.

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

asurargaL thalaippeyyil evankol? Angu enRu Azhum ennAruyir Anpin pOgEl
kasigaiyum vEtkaiyum uL kalandhu kalaviyum naliyum en kai kazhiyEl
vasi seyun thAmaraik kaNNum vAyum kaigaLum pIdhaga udaiyum kAtti
osi sey nuNNidai iLavAychchiyar nI ugakkum nallavarodum uzhi tharAyE

Listen

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

asurargaL – demoniac entities
thalaippeyyil – if they attack
evankol Angu – whatever unexpected difficulties may occur
enRu – thinking this
en Ar uyir – my AthmA
Azhum – will be immersed (as in drowning in an ocean) and be anguished;

(hence)
An pin pOgEl – don’t go beyond the cows;

(further)
kasigaiyum – attachment (due to the love)
vEtkaiyum – (further) great affection
kalaviyum – union (matching such affection)
uL kalandhu – blending in my heart
naliyum – will torment me;
en – my
kaikazhiyEl – don’t leave;

(I am not holding you with me keeping you attracted in me)
vasi sey – attractive
un – your
thAmarai – like lotus
kaNNum – divine eyes
vAyum – divine lips
kaigaLum – divine hands
pIdhaga udaiyum – beauty of the divine yellow clothes
kAtti – showing
osi sey – that which will cause weakness (by its nature and embrace)
nuN idai – those who are having slender waist
iLam – having youth
Aychchiyar – cowherd girls (born in matching clan)

(we who have all of these, yet not desired by you)
nI ugakkum – dear to you
nallavarodum – with those distinguished persons
uzhi tharAy – roam around.

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

My AthmA will be immersed and be anguished thinking “whatever unexpected difficulties may occur if the demoniac entities attack you”; don’t go beyond the cows; the attachment, great affection and union will blend in my heart and will torment me; don’t leave me; showing your attractive, lotus like divine eyes, divine lips, divine hands and the beauty of the divine yellow clothes which will cause weakness to those youthful cowherd girls who are having slender waist, roam around with those distinguished persons who are dear to you, in my presence.

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

  • asurargaL … – She is saying “Even if you return victorious, I will be dead before that; don’t you need me?”
  • Azhum – Will immerse.

When asked “What shall I do now?” she says,

  • An pin pOgEl – Don’t go behind the cows; please follow me. Can someone say “I am going to perform sandhyAvandhanam” when the beloved girl is with him? Should one perform one’s duties abandoning one’s own people?

When asked “How can I avoid my duty which is prescribed for my jAthi (birth)? Should you not be patiently waiting?” she says “Did you unite with me in such a manner that I can remain patient?”

  • kasigaiyum – love
  • vEtkaiyum – great affection to unite with you further
  • kalaviyum – union
  • kasigai … – Your love, your great affection which you show while you are near as if being far away, and the union which makes my head feel dizzy, will all hurt my heart once you leave.

When asked “What needs to be done?” she say,

  • en kaikazhiyEl – You should not leave my embrace. Should you perform your duties at the cost of my life?

He asked “How can I avoid going? Are there not others who are dear to me outside? Should I not interact with them?” to hear how she responds to that. She says “Do we have any such restrictions? Don’t we only expect that you don’t leave us? You can enjoy with your beloved ones in my presence”. When asked “Who will bring them here?” she says,

  • vasi sey un thAmaraik kaNNum – When you have your eyes which are hailed as in thiruvAimozhi 9.9.9thUdhu sey kaNgaL” (eyes which act as messengers), do you need any other help? The eyes which change the anger in the hearts of those who say “we won’t be with him”, the mouth which reveals the intent of the eyes, the hands which will accept those who become flattened by such sight and smile, being unable to look at you straight and the divine yellow clothes which hold up those who are won over by the touch, without letting them fall. It is said in SrI bhAgavatham 10.32.2 “pIthAmbaradharas sragvI” (beautifully worn clothes and garland).
  • kAtti – Do you need any one else to help you to bring them to you? Can you not let your upper cloth slip and show your divine form to attract them?
  • osi sey … – Already very slender waist which will snap when touched by others. Further, it has become weak due to the union – those who have such slender waist.
  • iLa Aychchiyar – Those who are matchingly youthful for you. There are many who can engage you with their beauty and youth! While you remain here, there are many who can engage you with their youth.
  • nI ugakkum nallavar – Even when there is beauty, there is no use; unlike us, one should also be dear to you. You can remain in my presence and roam around with those distinguished girls who are dear to you.

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

periya thirumadal – 97 – konnavilum kUththanAy

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

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konnavilum kUththanAyp pErththum kudamAdi
ennivan ennappaduginRa vIdaRavum                                                                   143
thennilangaiyAtti arakkar kulappAvai
mannan irAvaNan than nal thangai vALeyiRRuth                                                  144
thunnu sudusinaththuch chUrppaNakAch chOrveydhi 

Word by word meaning

kol navilum kUththanAy – carrying out the dance which kills (women)
pErththum – further
kudam Adi – dancing with pots
en ivan ennappaduginRa IdaRavum – getting ruined of character with people wondering “Will anyone dance like this?”
then ilangaiyAtti – the queen of lankA in the south
arakkar kulapopAvai – one who looked like an idol, born in the clan of demons
mannan irAvaNan than nal thangai – the affectionate sister of King rAvaNa
vAL eyiRu – having teeth like a sword (being resplendent)
thunnu sudu sinaththu – having an anger which will singe
sUrppaNakA – called as sUrppaNakA

vyAkyAnam

konnavilum kUththanAy – while dancing, he had a beauty which was capable of killing women

pErththum kudamAdi – more than that, taking up pots and dancing with them

ennivan ennappaduginRa IdaRavum – he also had the simplicity which would make the women to think “What is this? Would he not stop dancing and killing us in the bargain, and leave this place?”

Leave aside what had been said till now. Hear this terrible incident:

thennilangaiyAtti – Is there anyone born like this person? Having the name “rAvaNa is the king of lankA”, did he not truly control lankA? Was he not born to enjoy the wealth of lankA?

arakkar kulappAvai – Was she not born as the ‘apple of the eye’ as far as the clan of demons was concerned?

mannan irAvaNan – How remarkable! Was there anyone who lived as the King among kings just as rAvaNa lived?

than nalthangai – was she not born as his sister, being very dear to him?

vAL eyiRRu – How resplendent were her teeth! If there ever were a beautiful girl, the beauty of her teeth should be like what she had.

thunnu sudu sinaththu – forget her external beauty. How great was her inner beauty! Did not the anger which she had towards him [SrI rAma], who could not understand the love of a forlorn woman, not reflect the beauty of her mind!

sUrppaNakA – she had nails resembling a winnow!

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

உபதேச ரத்தின மாலை – பாசுரம் – 42

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

<< பாசுரம் 41

தம் சீரை ஞானியர்கள் தாம் புகழும் வேதாந்தி

நஞ்சீயர் தாம் பட்டர் நல்லருளால் எஞ்சாத

ஆர்வமுடன் மாறன் மறைப் பொருளை ஆய்ந்துரைத்தது

ஏர் ஒன்பதினாயிரம்

நாற்பத்திரண்டாம் பாசுரம். நஞ்சீயர் திருவாய்மொழிக்கு அருளிச்செய்த ஒன்பதினாயிரப்படி வ்யாக்யானத்தின் வைபவத்தை அருளிச்செய்கிறார்.

வேதாந்தியான நஞ்சீயரின் பெருமைகளை சாஸ்த்ரம் தெரிந்த ஞானியர்கள் மிகவும் கொண்டாடுவர் ஏனெனில் வேதாந்த்தத்திலே கரை கண்டவர் இவர். இப்படிப்பட்ட நஞ்சீயர் தன்னுடைய ஆசார்யரான பராசர பட்டரின் திருவருளால் நம்மாழ்வாராம் மாறன் அருளிச்செய்த திருவாய்மொழிக்குக் குறைவில்லாத பக்தியுடன் அருளிய வ்யாக்யானம், நன்கு ஆராய்ச்சி செய்து அருளப்பட்டதான ஒன்பதினாயிரப்படி வ்யாக்யானம். பராசர பட்டரின் பெரும் கருணையாலே திருத்தப்பட்டு அவரிடமே ஸம்ப்ரதாய அர்த்தங்களைக் கற்றுணர்ந்த நஞ்சீயர் திருவாய்மொழியை நூறு முறை காலக்ஷேபமாக ஸாதித்தருளிய பெருமையைப் பெற்றவர். இது ஸ்ரீபாஷ்யத்தின் அளவிலே இருக்கும்.

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thiruvAimozhi – 10.3.7 – vEm emadhuyir

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

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 seventh pAsuram, parAnguSa nAyaki says “While we are suffering here, what disaster will befall you when you go to tend the cows such that you hurt your tender divine feet and some demons attack you?”.

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

vEm emadhuyir azhal mezhugilukku veL vaLai mEgalai kazhanRu vIzha
thu malark kaNNiNai muththanjOrath thuNai mulai payandhena thOLgaL vAda
mA maNivaNNA! un sengamala vaNNamen malaradi nOva nI pOy
A magizhndhugandhavai mEykkinRu unnOdasurargaL thalaippeyyil yavan kol AngE!

Listen

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

veL vaLai – white bangles
mEgalaiyum – waist clothes
kazhanRu vIzha – slipping down, not fitting well
thU – blemishless
malar – like fresh lotus flower
kaNNiNai – the eyes which you liked
muththam – sorrowful tear drops
sOra – flowing uncontrollably
thuNai mulai – the pair of bosoms which you praise
payandhu – becoming pale
ena thOLgaL – my shoulders
vAda – like a creeper which lost its support
mAmaNi – like a great blue gem (which can be owned)
vaNNA – Oh one who is having a form!
sengamalam – like a reddish lotus
vaNNam – attractive
men malar – tender like a flower
un adi nOva – to hurt your divine feet
nI pOy – You (who can sustain during separation)  going

(unlike us)
A – for the cows
magizhndhu ugandhu – being greatly blissful
avai mEykkinRu – while tending them
unnOdu – with you who lead to chaos
asurargaL – demons (such as arishtAsura, dhEnukAsura et al)
thalaippeyyil – if they fight
yavan kol – what will happen? (thinking this)
emadhuyir – our AthmA
azhal – in fire
mezhugil – like wax
ukku – melting
vEm – and burning.

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

Oh one who is having a great blue gem like form! My white bangles and waist clothes are slipping down, not fitting well; sorrowful tear drops are flowing uncontrollably in the blemishless, fresh lotus-flower-like eyes; my shoulders are becoming pale and look like a creeper which lost its support. When you are going to very blissfully tend  the cows which will hurt your attractive, tender flower like divine feet, what will happen to you who cause chaos if demons fight with you? Our AthmA is melting like wax in fire and burning.

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

  • vEm … – Even if you don’t understand due to lack of loving connection, can you not understand with our instructions? As she is saying “emadhu uyir vEm” (Our AthmA is burning), she implies that he does not go through that emotion.
  • veL vaLai … – Bangles made of conch. Due to great weakness in separation, the bangles and waist clothes slip down. Even if they were adjusted without being noticed by others, due to lack of support, they will keep slipping; they cannot stay on ether; that is how lean the body has become.
  • thU malar … – She spoke the words of her nAyaka (hero, emperumAn). Did emperumAn say like this? Yes, he said in thiruviruththam 67 “kaNgaLAya thuNai malarkAviyum neelamum vElum kayalum pala pala veNRirukkum” (The pair of eyes which is like a pair of lotus flowers, is victorious over many entities like kAvi flower, neelam flower, spear, fish etc).
  • thU malark kaNNiNai muththam sOra – You can see something which is unseen before [since he would not have witnessed her sorrowful tears during separation, now she is showing him the same while he is present]; she is saying “don’t go”. Her tears in the eyes are like a pearl on lotus flower; the pearl which is primary or originated from the eyes. [Does she know about the beauty of her eyes?] She is saying based on how her friend explained this to emperumAn. He himself said in thiruviruththam 11 “gyAlam eydhaRkuriyana oN muththum paimbonnum EndhiRRina” (These eyes which can capture the world, are having beautiful pearls (tears) and gold (pale complexion) due to separation from me) as understood from her.
  • thuNai mulai payandhu – My bosoms which are praised for their matching togetherness, are acquiring pale complexion; she is saying “emperumAn’s kOyil kattaNam (temple, residence) is getting destroyed”.
  • ena thOLgaL vAda – As the avayavi (body) weakens, naturally the pair of shoulder will also wither. What is the purpose in standing on pointless aspects and yearning for them? She talked about his loss [since she belongs to him, whatever she lost is a loss for him]. Subsequently, she talks about her loss.
  • mA maNivaNNA – Oh one who has a form resembling a blue gem! mA – black. Are you leaving , taking this form with you? Would your body tolerate the hot weather and winds? You don’t know how it feels to separate from you!
  • un … – Due to the expansive nature etc, his divine feet can be compared to lotus flower. But there is no comparison for the tenderness of his divine feet.
  • nI pOy – She is feeling that he should walk with her feet [instead of his]. She is the one who says [as sIthAp pirAtti] in SrI rAmAyaNam ayOdhyA kANdam 27.7 “agrathasthE gamishyAmi mruthnandhI kuSakatakAn” (I will precede you [to the forest] clearing the grass and thorns in the path) – if he does not avoid leaving, she will lead him in the path.

When asked “Should I not go, once the path is cleared?” she says,

  • nI pOy – Are you SrI rAma, chakravarththith thirumagan (son of emperor dhaSaratha) who goes in the proper path and returns promptly? You are of the nature to go and cause chaos wherever you go.
  • A magizhndhu – You are not abandoning cows like you are doing to us.
  • ugandhu avai mEykkinRu – Due to your desire towards them, you are joyfully tending them.
  • mEykkinRu – In that situation of grazing the cows, you are not fully focussed [on external aspects].
  • unnOdu asurargaL thalaippeyyil – Similar to karumugai garland and fire of death meeeting each other.
  • yavan kol AngE – To be seen as “Angu yavankol?” – What will happen there? He will say wherever we go and whoever comes against us, we will remain victorious. But aren’t victory and loss seen as indeterminable as said in SrI rAmAyaNam sundhara kANdam 37.53 “avyavasthau hi dhruSyE thE yudhdhE jaya parAjayau” (In battles, victory or loss is indeterminable)? I am fearing for the undesirable result. What will happen if they come at you? Since she does not want to spell it out, she is saying “what will happen”?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 55 (Names 541 to 550)

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

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541) kruthAnthakruth (कृतान्तकृत्)

hiraNyAksha, who was like yama for all mortals, was slain by bhagavAn in the form of varAha. Thus, he is called ‘kruthAnthakruth’.

The scriptures hail thus: “The great demon hiraNnyAksha was killed by varAha bhagavAn”

Alternately, bhagavAn propounded his philosophy through various scriptures such as varAha smruthi and purANas. Thus also he is called ‘kruthAnthakruth’. In this context, ‘kruthAntha’ refers to the highest philosophy.

Etymology: The one who slew hiraNyAksha – who was like yama in prowess – is called ‘kruthAnthakruth’. Alternately, bhagavAn propounded the highest philosophy in the varAha Smrithi and varAha purANas. Thus also he is called ‘kruthAnthakruth’. This eight syllable manthra is capable of conferring all the desires of a devotee.

अन्तकाभं हिरण्याक्षं कृत्तवान् यः कृतान्तकृत् |
वाराहयॊः स्वसिद्धान्तकृतॆ स्मृतिपुराणयॊ: |
कृतान्तकृदिति ख्यातॊ वस्वर्णॊsभीष्टदायकः ||

==============================
महावराहॊ गॊविन्दः सुषॆणः कनकाङ्गदी ।
गुह्यॊ गभीरॊ हगनॊ गुप्तश्चक्रगदाधरः ॥ ५८ ॥
=============================

542) mahAvarAha: (महावराहः)

The vishNu purANa hails the varAha avathAra in a glorious statement thus: “Thence, the great wild boar ‘mahAvarAha’ – having wide lotus like eyes – lifted up the earth with his tusk from the rasAthaLa, and rose from the waters like a great blue mountain”.

As hailed thus, bhagavAn is called ‘mahAvarAha:’ – the great wild boar.

Etymology: He who lifted up the earth from rasAthaLa in a moment is called ‘mahAvarAha:’. This manthra bestows land unto the chanters.

रसातलगतामुर्वीं यश्चॊद्धृत्यॊत्थितः क्षणात् |
महावराह इति सः स्मृतॊ ह्युर्वीप्रदॊ मनुः ||

543) gOvindha: (गॊविन्दः) (also repeated in 189)

bhagavAn himself claims thus in the SAnthi parva of mahAbhAratha: “Having lost bhUmi earlier, I rescued her (as varAha) and united with her again. Thus, I am called ‘gOvindha:’”.

Thus, bhagavAn is called ‘gOvindha:’ – the one who is united with bhUmi.

Etymology: The one who reunited with bhUmi (in the form of varAha), who was lost earlier, is called ‘gOvindha:’.

नष्टां च धरणीं पूर्वं गॊविन्दः लब्धवान् इति |

544) sushENa: (सुषॆणः)

Thence the ensuing divine names reveal some secrets about the supremacy of bhagavAn. Since bhagavAn possesses an auspicious divine body made of five upanishath manthras – which is full of Sudhdha sathva, and which bhagavAn uses as an army to win over all the bounded, liberated and ever liberated souls, he is called ‘sushENa:’.

Etymology: Since bhagavAn’s divine form is made of five upanishath manthras (which he uses like an army to win over everyone), he is called ‘sushENa:’.

पञ्चॊपनिषदङ्गत्वात् सुषॆणः परिकीर्तितः |

(Note: All of our bodies – humans or animals or any other object in this world – are made of five elements namely earth, water, fire, air and ether. All of these have a mixture of qualities of sathva, rajas and thamas. Unlike these, bhagavAn’s divine body is made of five elements different from ours, namely ‘panchOpanishath’ पञ्चॊपनिषत् consisting of paramEshti: परमॆष्ठिः, pumAn पुमान्, viSvam विश्वम्, nivruththa: निवृत्तः and sarva: सर्वः, which are all purely sAthvik in nature – without even a small trace of rajas and thamas)

545) kanakAngadhI (कनकाङ्गदी)

bhagavAn is also ever associated with divine ornaments made of gold, which befit the beauty of his supernatural (अप्राकृत – which is beyond this lowly nature that we can see) divine body – as stated in the previous divine name. Thus, he is called ‘kanakAngadhI’ – the one with golden ornaments.

The ‘ini:’ (इनिः) adjunct is used in this divine name, indicating eternal association with such divine jewelry.

The word ‘kanaka’ in this divine name indicates the distinction of a supernatural material that is different from all that we can see in this world (meaning, the ‘kanaka’ doesn’t imply the lowly gold that we know of; rather, it is indicative of supernatural gold befitting bhagavAn’s divine body, that cannot be seen in this world otherwise).

Etymology: He who is always bedecked with supernatural divine ornaments made of gold is called ‘kanakAngadhI’.

अप्राकृतानि दिव्यानि भूषणानि च नित्यशः |
रौक्माणि सन्ति यस्यासावुच्यतॆ कनकाङ्गदी ||

546) guhya: (गुह्यः)

Since such a supernatural and distinct divine body of bhagavAn is made of five upanishadhic elements, it is esoteric in nature. Hence, he is called ‘guhya:’ – the one with a divine body concealed from the lower mortals.

The root ‘gu:’ गुह् (concealment) gets the ‘kyap’ (क्यप्) adjunct by grammatical rules, resulting in this divine name.

Etymology: Since his divine body is made of five upanishadic elements, he is hidden from the public view; and hence called ‘guhya:’.

पञ्चॊपनिषदङ्गॆन गूढत्वात् गुह्य उच्यतॆ |

547) gabhIra: (गभीरः)

Befitting his absolute supremacy over all entities, bhagavAn possesses profound dignity. Thus, he is called ‘gabhIra:’.

The word ‘gabhIra:’ (गभीरः) is same as ‘gambhIra:’ (गम्भीरः), both of which stem from the root ‘gA:’ (गाह्), suffixed with the ‘Iran’ (ईरन्) adjunct and a little transformation per grammatical rules.

Just as water gets purified by adding the clearing nut (called ‘nirmalee’), so also every bounded soul gets ridden of its blemishes of ignorance – which is accumulated from time immemorial – just by its association with bhagavAn. What, then, can be spoken of about the dignity of bhagavAn himself, who is naturally radiant and devoid of all blemishes?

Etymology: The one whose divine body itself is a manifestation of profound dignity is called ‘gabhIra:’.

तद्वपुर्व्यङ्ग्यगाम्भीर्यॊ गभीर इति कथ्यतॆ |

548) gahana: (गहनः) (also repeated in 384)

Furthermore, bhagavAn’s supreme nature and qualities are unfathomable. Even if the oceanic waters were very clear and everything beneath the waters could be seen, yet the depth of the ocean wouldn’t reduce to one’s knee’s level. It would still remain extremely deep. Similarly, bhagavAn’s divine nature and qualities can be seen to some extent by everyone. Yet, that never qualifies anyone to know him in his entirety! Thus, he is called ‘gahana:’.

Etymology: Since bhagavAn cannot be known fully by everyone, he is called ‘gahana:’.

अन्यैर्दुरवगाहत्वात् गहनः परिकीर्तितः |

549) guptha: (गुप्तः)

He is carefully protected (concealed from others) by the fore preceptors (pUrvAchAryas) who know of his profound nature and qualities. Thus, he is called ‘guptha:’ – the well concealed one.

Etymology: He who is concealed by the preceptors who know his profoundness is called ‘guptha:’.

तद्गौरवज्ञैर्गुप्तः स गुप्त इत्यभिदीयतॆ |

550) chakragadhAdhara: (चक्रगदाधरः)

Where and how does this bhagavAn – who is well concealed by AchAryas – manifest? This is shown in this divine name chakragadhAdhara: – the wielder of divine weapons.

maNdOdhari hails rAma in the SrImath rAmAyaNa thus: “Oh lord, you are beyond the darkness of ignorance and the wielder of the conch and discus”

This indicates that bhagavAn possesses an eternal divine body which is made of five upanishadhic elements, and holds divine weapons like the chakra, etc.

Etymology: He who wields the divine powerful weapons (such as the conch, discus, mace, bow and the sword) is called ‘chakragadhAdhara:’.

यः शक्तिमद्दिव्यहॆतिः स स्यात् चक्रगदाधरः |

================================
वॆधाः स्वाङ्गॊsजितः कृष्णॊ दृढः सङ्कर्षणॊsच्युतः ।
वरुणॊ वारुणॊ वृक्षः पुष्कराक्षॊ महामनाः ॥ ५९ ॥
================================

adiyen srinivasa raja ramanuja dasan

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periya thirumadal – 96 – mannar perunjavaiyuL

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

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mannar perunjavaiyuL vAzhvEndhar thUdhanAy                                             141
thannai igazhndhuraippath thAn munanAL senRadhuvum
mannu paRai kaRanga mangaiyar tham kaN kaLippa                                    142

Word by word meaning

munam nAL – during an earlier time
vAzhvEndhar thUdhanAy – as pANdava’s messenger
thannai igazhndhu uraippa – to be  spoken of despicably
mannar peru savaiyuL senRadhum – the way he went to the court of great kings (such as dhuriyOdhanA et al)
mangaiyar tham kaN kaLippa – eyes of the (herd)ladies’ to rejoice
mannu paRai kaRanga – the drum tied (to the waist) to sound

 vyAkyAnam

I will narrate another incident, please listen.

mannar perunjavaiyuL – was it at a non-descript place where his simplicity was exposed? Was it not in the court where great kings had gathered that this happened?

vAzhvEndhar thUdhanAy – agreed that he had to go as a messenger. But did he go as the messenger of great emperors who rule over the world? Was it not for pANdavas who were struggling with their lives that he went as a messenger? Who will get such a fame!

thannai igazhndhuraippa – such that dhuriyOdhana would ask him derisively “Disregarding bhIshma, dhrONa and me, why did you eat the food of the lowly person (vidhura)?”

thAn – For someone who did such an act, where is the need for any respect to feel important? (thAn indicates self)

muna nAL senRadhuvum – Is he comforting himself that a long time has passed since this event took place? It appears to me that this happened yesterday!

More than this, hear this ludicrous incident as I narrate it:

mannu paRai kaRanga – since no one would come to support him in this shameless act, he tied a drum to his waist itself.

Did he not indulge in an act which any self-respecting elder would not even think of!

Did anyone dance like this?

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 – 41

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

உபதேச ரத்தின மாலை

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தெள்ளாரும் ஞானத் திருக்குருகைப் பிரான் 

பிள்ளான் எதிராசர் பேரருளால் உள்ளாரும்

அன்புடனே மாறன் மறைப் பொருளை அன்றுரைத்தது

இன்ப மிகு ஆறாயிரம் 

நாற்பத்தொன்றாம் பாசுரம். திருக்குருகைப் பிரான் திருவாய்மொழிக்கு அருளிச்செய்த ஆறாயிரப்படி வ்யாக்யானத்தின் வைபவத்தை அருளிச்செய்கிறார்.

எம்பெருமானாராலே ஞான புத்ரராக அபிமானிக்கப் பட்டதால் பெற்றிருந்த ஞானத் தெளிவை உடையவரான திருக்குருகைப் பிரான் பிள்ளான், அந்த எதிராசராம் ஸ்ரீபாஷ்யகாரரின் நிர்ஹேதுக க்ருபையினாலே, திருவாய்மொழியின் மீதிருந்த பக்தியாலும் சேதனர்கள் மீதிருந்த க்ருபையினாலும், நம்மாழ்வாராம் மாறன் அருளிச்செய்த திருவாய்மொழிக்கு எம்பெருமானார் காலத்திலேயே அருளிய வ்யாக்யானம், அடியார்களுக்கு இன்பத்தைக் கொடுக்கக்கூடியதான ஆறாயிரப்படி வ்யாக்யானம். இது விஷ்ணு புராணத்தின் அளவிலே இருக்கும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org