Daily Archives: January 27, 2020

thiruvAimozhi – 10.6.3 – naNNinnam nArAyaNanai

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Third pAsuram. AzhwAr says “Oh heart! While we remain thinking that emperumAn is capable of pursuing us, why are the results different?”.

pAsuram

நண்ணினம் நாராயணனை நாமங்கள் பல சொல்லி
மண் உலகில் வளம் மிக்க வாட்டாற்றான் வந்து இன்று
விண் உலகம் தருவானாய் விரைகின்றான் விதி வகையே
எண்ணினவாறு ஆகா இக் கருமங்கள் என் நெஞ்சே!

naNNinam nArAyaNanai nAmangaL pala solli
maN ulagil vaLam mikka vAttARRAn vandhu inRu
viN ulagam tharuvAnAy viraiginRAn vidhi vagaiyE
eNNinavARu AgA ik karumangaL ennenjE!

Listen

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

en nenjE – Oh heart which is a tool for my enjoyment!

(revealing the qualities such as supremacy, simplicity and enjoyability)
pala nAmangaL – many divine names
solli – reciting
nArAyaNanai – the unconditional relative who has the divine name nArAyaNa (which is the root of all his divine names)
naNNinam – got to surrender unto him;
maN ulagail – on this earth
vaLam – having the wealth of qualities such as Seelam (simplicity), saulabhyam (easy approachability) etc
mikka – having abundance
vAttARRAn – one who is standing in thiruvAttARu
vandhu – arrived (without my prayer, on his own desire)
inRu – today (without any reason on my side)
viN ulagam – paramapadham
vidhi vagaiyE – with our permission
tharuvAn Ay – to bestow
viraiginRAn – he is rushing;
ikkarumangaL – these activities
eNNina ARu AgA – instead of the ways we thought (our going towards him, our praying to him, our craving for it and our looking at his thoughts), it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.

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

Oh heart which is a tool for my enjoyment! We got to surrender unto the unconditional relative who has the divine name nArAyaNa, reciting his many divine names; he has arrived on this wealth and is standing in thiruvAttARu with abundance of wealth of qualities such as Seelam, saulabhyam etc, and is rushing to bestow paramapadham to us with our permission; instead of the ways we thought, it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.

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

  • nArAyaNanai nAmangaL pala solli – naNNinam – We attained the apt lord.
  • nAmangaL pala solli – To attain the goal [of liberation and eternal kainkaryam], this divine name nArAyaNa itself is enough as said in “namO nArAyaNAyEthi manthras sarvArtha sAdhaka:” (This ashtAkshara manthram is sufficient to attain all results). Triggered by the love, reciting many divine names.
  • maN ulagil … – One who has thiruvAttARu which has more abundance [of opulence] than paramapadham, as his identity.
  • vaLam – Wealth. Since there are many entities to be protected, there is abundance of wealth for the rakshaka (protector), here; since there is no break in kainkaryam, there is abundance of wealth for the servitor, here.
  • vandhu – Arriving here through all the abodes which we would have had to travel to reach him.
  • inRu – Until yesterday, there was nothing on our side to get such result; we have seen this wonderful dawn today.
  • viN ulagam tharuvAnAy – He is not stopping with just allocating some place for us in paramapadham. He is terminating the status quo of the abode being common for all as said in thiruvAimozhi 3.9.9vAnavar nAdu” (the spiritual realm which is owned by nithyasUris) and thiruvAimozhi 10.9.6 “ANmingaL vAnagam” (rule over the spiritual realm), and is eager to bestow it to us exclusively. emperumAn’s thought is that AzhwAr does not qualify to remain in this world which goes through creation and annihilation. Bestowing it on AzhwAr exclusively means, giving him as he prayed in thiruvAimozhi 3.3.1vazhuvilA adimai” (continuous kainkaryam).
  • viraiginRAn – He is not relaxed like us. We are relaxed at times as said in thiruvAimozhi 2.9.5siRappil vIdu – iRappil eydhuga eydhaRka” (After shedding this body, let me reach paramapadham or not). [On the other hand] emperumAn has packed all the luggage ahead of AzhwAr, and when AzhwAr was late, he went back to AzhwAr and urged “AzhwIr! Are you ready? Are you ready?” As emperumAn let AzhwAr remain here for a particular purpose [of singing thiruvAimozhi] and as that purpose is coming close to an end, emperumAn is urging AzhwAr to go. His urge is so much that, even after being sarvaSakthan, he cannot wait for orderly fulfilment of the purpose and AzhwAr leaving after that. He is unable to remain patient for the task which was vowed by himself.

When asked “Let him accomplish what he desires; if he is sarvESvaran who is omnipotent, why is he rushing here?” AzhwAr says,

  • vidhi vagaiyE – He is thinking to bestow us paramapadham as per our command. AzhwAr himself said in thiruvAimozhi 2.9.1emmA vIttuth thiRamum seppam” (I won’t ask for the form of liberation that is great in all ways); giving up such thought, if he forces emperumAn to bestow liberation as he did in thiruvAimozhi 10.10.6 “uNdittAy ini uNdozhiyAy” (You enjoyed me before, now you enjoy me fully) and thiruvAimozhi 10.10.2 “thiruvANai ninnANai” (I vow by SrI mahAlakshmi, I vow by you – you should bestow, you should accept me), emperumAn was willing to bestow it.
  • vidhi vagaiyE – viNNulagam tharuvAnAy viraiginRAn – Before AzhwAr acquired the taste for emperumAn, emperumAn tried to corner AzhwAr with great urge; after acquiring the taste, AzhwAr pursued emperumAn with great urge; seeing that emperumAn acquired even greater urge, which is way beyond AzhwAr’s urge; seeing that, AzhwAr becomes amazed. emperumAn remains relaxed only until AthmA acquires the taste for him; once the taste is acquired, emperumAn will rush to make the AthmA attain the result fully. Wouldn’t the owner rush to acquire the owned?
  • eNNina ARu AgA – Did we not pray only for relief from suffering as said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this lowlife any more)? Did we think that he would rush to attain me?
  • ikkarumangaL – In bhagavath vishayam, the attainment of result is not as per one’s expectation. If we ask some worldly people to help us in accomplishing some task, we have to follow up with them until the task is accomplished; [oh heart!] do not think like that in bhagavath vishayam.
  • en nenjE – Did we not get him to rush towards our task, due to your proper disposition towards him?  Did you not become the cause for mOksham (liberation) instead of bandham (bondage)? Are you not the cause for this abundance?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 13 – Part 2

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

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<< previous – 13 – kalleduththuk kal mAri – Part 1

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villiRuththu etc. Oh You, who are having “breaking the bow” as a hindrance to attain Her, thus showing Your valor, and removing her womanliness of shying away, and got the union of Her who is of smooth body by nature.

Since SrI janaka chakravarthy had taken a vow ‘I shall give Her hand in marriage to the one who will break this bow”, He took the bow and as He tried to pull the string to tie it, the bow broke; at that time as the king tried to bring water in a golden bowl to use for giving his daughter to Him, He said, “Since we are princes, we came here to engage our strength; did we come here considering looking for a girl for wedding? (If that should happen) you may ask vaSishta et al., (AchAryas), and the father”; seeing His manliness of breaking the bow and the greatness of His words, seethA pirAtti melted (as water); to remove the tiredness of breaking the bow He (married Her and) immersed (in water) in her smooth shoulders;

thOL thOyndhAy ennum – The entity that is present everywhere was controlled in to one part (shoulder). The other parts of Her body, auspicious qualities of AthmA, and auspicious qualities of divine body got wasted by not getting this opportunity;

by this – When being separated from Her, who is known as always being with Him without getting separated (nithyAnapAyinee), due to incarnating as humans in separate families, there is a need to have someone (like SrI janaka) to use water, and to give Her hand to Him; even though the sentient (human beings) have the true nature of being there for emperumAn only like pirAtti (ananyArha Seshathvam), there is a need for surrendering to AchAryan, and for someone (thAyAr) to recommend to Him, in order for Him to accept sentient;

Oh, You, who removed the danger that came upon Her who was alone separated from You, is not removing the danger of me who is having loneliness!

vekhAvil thuyil etc. – (thiru vekhA) is the divine place where emperumAn has come to rest after marrying pirAtti (since AzhvAr talked about marriage in the previous phrase, AzhvAr is thinking about thiruvekhA as where He came to after that).

vEndhE enRum – (king/prince) – For everyone to know that a prince has come down and present in reclined position; He is present in reclining posture in thiruvekhA. (vekhA is related to speed (vEgam in thamizh) – {when brahmA performed yagya to get dharSan of SrIman nArAyaNan with four arms, his wife sarasvathi came flowing fast as a river in order to stop that yagya because he started it without inviting her; emperumAn stopped the river by lying down in its path, like a dam; so He was referred to as ‘vEga aNai’ (dam that stopped that speed), which got transformed into present day ‘thiruvekhA’; and the river is called ‘vEga’vathee.};

I wished to enjoy the togetherness of both of you, but am suffering due to not seeing that, so what is the use of that togetherness of both of you?

malladarththu mallarai etc. – When winning the wrestlers chANuran and mushtikan, He destroyed their strength first, and only then did He decimate them. (The ‘mal’ in the first word refers to strength). As said in ‘mRga maDhyE yaThA simhau garva-leelavalOkinau | pravishtau sumahArangam balaBhadhra-jarAndhanau [vishNu purANa – 5-20-43] ’ (Like two lions looking with pride amidst a herd of deer, kaNNan and balarAman entered the stage of celebration set up by kamsa), they killed the elephant kuvalayApeetam, pulled its trunk and held in their hands, without caring that it is the crowd of enemies, with droplets of sweat in their divine faces, with great pride entered the stage of celebration of bows; since it was like two lions entering amongst the herd of deer, the strength of wrestlers decimated just as they saw them. After that, He killed them.

Or, malladarththu – it talks about the way the wrestlers were destroyed. The first mal being the strength of shoulders of krishNan and balarAman, and that strength saying ‘Do I go waste? Show me matter to fully scratch my itch to fight’, and they gave enough food for that strength.

anRu attAy enRum – Danger is present today also like that day (anRu), you see. SrI vasudhEvar and dhEvaki pirAtti were sad thinking ‘We saw Him on the day He was born; is it possible to see Him at least near the end of our life?’; that danger of them being an example of her danger, she is saying anRu (that day). They could have gone and seen their parents first and then destroyed the enemies; not doing so is because – their thinking ‘What is the use of seeing them without destroying the enemies?’. Only after destroying the enemies would it be possible to get what is to be attained (prApyam).

mallarai anRu attAy enRum – Would you remove the danger for parents only? Is it not needed to remove the danger of lover? “The shoulders that the worst sinners chANUra mushtikas got, is being hard to get for me who does not wish for anything else than those shoulders!”, says she. “Instead of suffering like this as a lover, if I had come to fight Him like those wrestlers, then I would have got the enjoyment of those shoulders!’, she says. (Instead of having gyAnam, etc., as a disciple, if I had been a mute and deaf like that person, I would have got the divine feet of emperumAnAr in my head, opined kUraththAzhvAn).

mAkeeNda, etc. – (mA – animal) It talks about destroying the wild horse kEsi which was a hindrance for the five lakh household gOpikAs of AyppAdi, and then giving Himself to them. kEsi, instigated by kamsan, looked at His age and delicateness and thought ‘Is He even a matter? Shall take Him and swallow’, and came with his mouth open; small kids would put their hands in if they see a hole, so He put His hand inside the mouth of kEsi the horse; since it is the arm of the protector, as it saw the space for protecting, it grew big. kEsi was laying down split just like a cucumber split.

en myndhA enRum – She is saying ‘Oh You who attracted the gOpikAs in thiru AyppAdi by showing your youthfulness (myndhA), which You showed me too and made me Yours!’.

In these ways, she is prompting the parrot by saying the divine names that help during danger.

sol eduththu – Uttering these divine names itself is like lifting a mountain is how she feels – because of suffering due to separation. Thinking about His strength when He lifted the mountain, she said ‘kal eduththu’ as if he lifted a small stone. But when at the stage of saying what she taught the parrot, she is showing her lack of strength by saying ‘sol eduthu’ (lifting the word).

than kiLiyai – The parrot that she brought up with fondness. After understanding the enjoyability of Him, she was ignoring the pAvai toy she had enjoyed earlier. But since this parrot has learned His divine names, she is still fond of it. From this it is seen that there is no thing that is wanted or not wanted by just its nature; but when it is opposed to matters related to emperumAn then all such or unwanted; when amicable to Him then all such are wanted.

sollE enRu – She prompted the first words saying ‘Thou recite the divine name’. After that it started reciting.

thuNai mulai, etc. – With tears flowing over her two divine breasts, she is suffering. She is saying there is nobody to listen to the parrot (or) she became weak to listen to its words. ‘Isn’t he (thirumangai AzhvAr) just having the thought that he is a girl (parakAla nAyaki)? Did he lose his moustache and got breasts sprouting?’ – moustache represents independence; breasts represent subservience; so this phrase is about his losing independence and growing subservience; breasts of women contribute to the enjoyment of their husbands;  talking about breast for a devotee – it is about devotion.

Like how the breasts help in enjoyment for both the hero and his lover, devotion helps one enjoy emperumAn, and it also helps emperumAn enjoy the devotee. This is as said in ‘BhrAmyathAmathra samasArE narANAm karmadhurkgamE | hasthAvalambanO hyEkO BhakthikreethO janArththana: || [vishNu dharmam]’ (In this forest where the path is not clear due to karmAm, it is only janArdhanan, who is bought by devotion (bhakthi-kreetha:), is the guide who holds the hand and takes one in the right path), and so He is said as one bought by our devotion.

thuNai mulai – Breast (devotion) that helps when the lover emperumAn enjoys the sentient, that is, the devotee. Or, there is no parallel to one breast than the other breast. It is like how His divine feet are there for each other as equals. (Are there not equals in the form of breasts (devotion) of other AzhvArs too?) This thirumangai AzhvAr is unlike other AzhvArs since he is very delicate; like how some of those in kEraLA are capable of eating enough once to sustain for a month, and starve even for a month, other AzhvArs can sustain themselves during the time of union with Him, and can sustain themselves during separation also; but this AzhvAr’s delicateness is such that he cannot bear union as well as separation; he would not eat and he would not starve either; this is as he said in ‘num adiyArOdum okka eNNi irundheer adiyEnai [periya thirumozhi 4.9.6]’ (Did you think of me to be same as your other devotees (AzhvArs), oh the one in thiru indhaLUr?).

thuNai mulai mEl thuLi sOra – (tears dripping down from her eyes to her breasts); appears like the faculty (indhriyam) of touch (skin/breast), and the eyes that see, have lost their ability of touch of emperumAn and seeing of Him, and are weeping loud while hugging each other; since tears are flowing from her eyes to her breasts and not to any other part of her body, it can appear as if the eyes and breasts are crying loud while hugging each other.

sOrginRALE – The inner meaning for eyes is gyAnam; breasts imply devotion; their crying together implies loss of gyAnam and devotion (because not able to see or touch Him?); since gyAnam and devotion that help in enjoying emperumAn are lost, she became tired; seeing that earlier when (mother and diviner) saying His divine names got her to recover, she (parakAla nAyaki) thought ‘His divine would help her recover now also’, and so started prompting her parrot to say His divine names; thinking about the meanings of those divine names (which are about His removing the dangers of His devotees), my daughter fainted thinking “He who helps during the time of danger is not helping me now who is in danger too (due to separation)”, says her mother.

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Translation by raghurAm SrInivAsa dhAsan.

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