Daily Archives: November 11, 2019

thiruvAimozhi – 10.3.7 – vEm emadhuyir

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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 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)

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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

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 96 – mannar perunjavaiyuL

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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

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<< பாசுரம் 40

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.

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