Monthly Archives: February 2020

iyaRpA siRiya thirumadal

siRiya thirumadal – 5 – ArAnum uNdenbAr

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ArAnum uNdenbAr enbadhudhAn adhuvum
OrAmaiyanRE ulagaththAr sollum sol                                 5
OrAmai Am ARu adhu uraikkEn kELAmE
kArAr puravi Ezh pUNda thani Azhi                                     6

Word by Word Meaning

ArAnum – those with deficiency in knowledge
chikkena maRRu uNdu enbAr – will say that there is another stable purushArtham (of mOksham, liberation)
enbadhudhAn adhuvum – that which is mentioned (by them)
ulagaththAr sollum sol – the word and the deed which is mentioned by the worldly people
OrAmai anRE – aren’t these mentioned without analysing properly
adhu OrAmai Am ARu uraikkEn – I will clarify (to you) that it has been mentioned without analysing
kEL AmE – Could you listen to that (by lending your ears)? (Please listen!)
kAr Ar puravi Ezh pUNda thani Azhi – one which traverses the skies, reined by seven horses and having one wheel

vyAkyAnam

chikkena maRRu ArAnum uNdenbAr enbadhudhan adhuvum – some people, who are not distinguished, say that there is another purushArtham

chikkena – being firm

maRRu uNdu – there is another purushArtham which is distinct from these three purushArthams; these three are very lowly; not permanent. Giving joy, just as mentioned in thiruvAimozhi 10-9-11 “andhamil pErinbam” (unceasing bliss), this purushArtham, mOksham, is very distinguished, and, it is permanent – all these are useless talk [in the opinion of AzhwAr].

uNdu enbAr enbadhudhAn adhuvum – there is none who has seen it. Their words are similar to the sound emanating from the ocean [meaningless].

enbadhudhAn adhuvum – while they talk as if it were like a deluge of ocean, in reality it is just a mirage.

ArAnum – [some people] this implies that even their names cannot be mentioned; and that they are without knowledge. Not attaining emperumAn has taken her (AzhwAr in feminine [pirAtti] mood) to the edge of atheism.

Does the purushArtham, mOksham, really not exist?

OrAmaiyanRE ulagaththAr sollum sol – aren’t people of the world saying that it [mOksham] exists without analysing properly? In reality, it doesn’t exist at all. How could it be said that they said it without analysing?

OrAmiyAmARu adhu uraikkEn – I [pirAtti] will explain how it was said without analysing. I will describe how their words were uttered without analysing the worldly behaviour. With my words, I will destroy their authentic sources [which they would show to prove the existence of mOksham] as well as the purushArtham of mOksham.

kELAmE – All that you need to do is to lend your ears [to what I am going to say]. If you listen, you would also cross over to my side.

AzhwAr elaborates further, after they agree to listen to him. . . .

kArAr puravi – horses which move amidst clouds. You could see the clouds. Look for horses amidst those clouds.

kArAr puravi – Is it possible for horses to move amidst clouds?

puravi Ezh – It seems that sun has reined in seven horses on his chariot. What a fable is this! They are not horses with an even count such as two or four or six. It seems it is an odd number of horses, seven; what a mischief! Should only seven horses be reined in? Couldn’t they rein in two or four or six or eight or any such [even] number of horses?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi thiruvAimozhi 10th centum

thiruvAimozhi – 10.8.10 – uRREn ugandhu

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Image result for koviladi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, emperumAn did not have any answer to AzhwAr‘s question and mercifully told him “Tell me what should be done for you”; AzhwAr says “I got to serve you with love and to enjoy your divine feet. I just need this more”; emperumAn says “Alright! Granted”. AzhwAr, being pleased, says “For those who surrender unto the emperumAn of thiruppEr nagar, there is no sorrow”.

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

Tenth pAsuram. As emperumAn remained silent without an answer for AzhwAr’s question since he is not seeing the reason for the same, emperumAn asked “What shall I do for you further?” AzhwAr said “Out of love, I got to serve you; this is what is needed further”. When we say “It was done by emperumAn”, would it not cause vaishamyam (partiality) and nairgruNyam (cruelty) for him and also sarva mukthi prasangam?  (the question of “Why is everyone not liberated?”) Since emperumAn is granting it based on the desire of the AthmA, those defects do not affect emperumAn. When asked “Why did emperumAn not give that as the answer?”  that ruchi (desire) is not the upAyam (means); that which directly leads to the result, is upAyam; since this ruchi is adhikAri svarUpam (natural attribute of AthmA), it is only a qualifier for the AthmA. Since upAyam (bhagavAn as the means) is devoid of any expectation for assistance, this ruchi cannot be the upAyam. Since this is not the upAyam, we can say that AzhwAr does not have any upAyam in him, and for a remedy for sarva mukthi prasangam, it can be considered as an aspect which makes emperumAn grant the result.

pAsuram

uRREn ugandhu paNi seydhu una pAdham
peRREn IdhE innam vENdavadhu endhAy
kaRRAr maRai vANargaL vAzh thiruppErARku
aRRAr adiyAr thamakku allal nillAvE

Listen

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

uRREn – without any reason [effort from my side], I reached your divine feet;

(due to that)
ugandhu – out of love
paNi seydhu – serving through speech
una pAdham peRREn – I attained the divine feet of yours, who are the ultimate goal;
endhAy – Oh one who is naturally related to me!
IdhE – this service only

(for this AthmA)
innam – forever
vENduvadhu – desired

(as this is attained)
kaRRAr – those who are learned (by knowing what is to be known, from preceptors)
maRai – meanings of vEdham, which are heard
vANargaL – those who are experts in conducting them
vAzh – living with bhagavath anubhavam (enjoying bhagavAn)
thiruppErARku – for you, who are residing in thiruppEr
aRRAr – ananyArha (exclusively existing)
adiyAr thamakku – for those devotees
allal – sorrows which stop the enjoyment
nillAvE – will naturally not stay.

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

Without any reason [effort from my side], I reached your divine feet; I attained the divine feet of yours, who are the ultimate goal, by serving through speech, out of love. Oh one who is naturally related to me! This service only is desired forever by me! The sorrows which stop the enjoyment will naturally not stay for those exclusive devotes of yours who are residing in thiruppEr where those who are learned in the meanings of vEdham, which are heard, and are experts in conducting them, are living with bhagavath anubhavam. Also said as aRRArukku adiyAr (the devotees of those who exclusively exist for emperumAn).

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

  • uRREn – I have reached your divine feet, just as a huge ship reaching the shores.
  • ugandhu … – Out of love, I sang thiruvAimozhi and enjoyed your divine feet. ugandhu paNi seygai – AzhwAr is not saying that at present singing thiruvAimozhi is sAdhanam (means) and subsequently it will be sAdhyam (result), since both (singing of thiruvAimozhi and reaching his divine feet) are present at once [AzhwAr’s thiruvAimozhi recital is not the means but part of his kainkaryam to emperumAn].
  • IdhE innam vENduvadhu – This should go on forever. [SAsthram recommends mOksham which is attributed as “na cha punar AvruththathE” (the abode of no return) – why are you just desiring for thiruvAimozhi singing?} Not coming back to samsAram means – not stopping kainkaryam.

When asked “Is this inapt?” AzhwAr says,

  • endhAy – This experience is apt for the true nature of the self. Servitude for self and lordship for your highness are natural attributes.

As emperumAn agrees to AzhwAr’s request, being pleased, AzhwAr speaks further:

  • kaRRAr – Those who studied under a preceptor.
  • maRai vANargaL vAzh – The abode where those who can sit on vyAsapadham (vyAsa’s position) for vEdham, are living with enjoyment.
  • thiruppErARku – AzhwAr is taking his face off emperumAn out of overwhelming joy, and addressing emperumAn in third person, looking at self; or AzhwAr is directly saying to emperumAn “you who are in thiruppEr”.
  • aRRAr adiyAr – Those devotees who are exclusively existing for thiruppEr nagarAn; or those devotees of those who exclusively exist for emperumAn in thiruppEr.
  • allal nillAvE – Sorrows will not remain with them.

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

thiruvAimozhi thiruvAimozhi 10th centum

thiruvAimozhi – 10.8.9 – inRennaip poruLAkki

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Image result for thirupper nagar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “I wanted to ask emperumAn, who announced himself to me today and firmly united with me, ‘why did you ignore me all along?’ “.

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

inRennaip poruL Akkith thannai ennuL vaiththAn
anRu ennaip puRam pOgap puNarththadhu en seyvAn
kunRennath thigazh mAdangaL sUzh thiruppErAn
onRu enakkaruL seyya uNarththal uRREnE

Listen

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

inRu – now (after the initial merciful glance occurred)
ennai – me (who previously remained as said in “asannEva“)
poruL Akki – made to be an entity (as said in “santhamEnam“)
thannai – him (who is distinguishedly enjoyable)
en uL – in my heart (which is to be given up)
vaiththAn – (voluntarily brought and) placed;
anRu – previously (before such merciful glance occurred)
ennai – me (who is fully at his disposal)
puRam pOga – to stay away, by being engaged in worldly pleasures (facing away from him)
puNarththadhu – vowed
en seyvAn – why?
kunRenna – to be said as a hill
thigazh – shining
mAdangaL sUzh – surrounded by mansions
thiruppErAn – emperumAn who is in thiruppEr
onRu – the reason for one (of these two scenarios)
enakku aruL seyya – to mercifully explain to me
uNarththal uRREn – was focussed (saying “you should truthfully inform me”).

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

Now, emperumAn made me to be an entity and placed himself in my heart; previously, why did he have the vow to let me stay away by being engaged in worldly pleasures? I was focussed on making emperumAn who is in thiruppEr which is surrounded by shining mansions which are like hills, mercifully explain the reason for either one of the scenarios. Implies that if the reason for one scenario is explained, other will be opposite to that. When the nirhEthuka vishayIkAram (pursuit without any reason) is questioned, even bhagavAn, the omniscient, does not have an answer.

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

AzhwAr is saying I was focussed on asking emperumAn “Why did you mercifully accept me today and ignore me previously?” Alternatively – seing sarvESvaran’s urge in carrying AzhwAr to paramapadham, asks him “While your highness are urging much more than me, why did you remain relaxed in separation of me since time immemorial?” AzhwAr says “If your urge today is true, you should not have remained relaxed previously”; as said in SrI rAmAyaNam sundhara kANdam 36.33 “nathvAm ihasthAm jAnIthE” (emperumAn is not aware of your presence here), some one had to mediate in between; he remained relaxed only due to not knowing where you are mercifully present, had he known the location, would he have remained relaxed even for a moment? Do you have to know this from my words? kamala lOchanE – Is the beauty of your eyes not sufficient to prove this? rAma: – Do you have to be unaware of him? SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi vinAthAm asithEkshaNAm” (SrI rAma says – I will not survive even for a moment without seeing sIthA who has dark eyes). rAma: kamala lOchanE –  It is not that you are unaware of him; also it is not that you have not seen yourself in a mirror. kamala lOchanE – Alternatively, why is the redness in the eyes and anger?

  • inRu ennaip poruL Akki – I, who was like asath (matter), have been transformed to be an entity today. He said in thiruvAimozhi 5.7.3 “poruL allAdha ennai” (I who was like matter).
  • thannai – He who is desired by even the noblest persons.
  • en uL vaiththAn – He brought himself and placed inside me fully so that he is inaccessible for others.
  • anRu – AzhwAr is speaking about all the earlier times, before acquiring his special mercy. inRu (today) implies the time after acquiring unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1 “mayarvaRa madhi nalam“.
  • ennaip puRam pOgap puNarththadhu en seyvAn – AzhwAr remains “Both separation from him previously, and union with him now, are due to his desire”. Can AthmA which is parathanthram (subservient) move away or come close, on its own?
  • kunRu … – Such praiseworthy person is the one who is residing in thiruppEr which is surrounded by shining mansions which resemble an array of hills.
  • onRu enakku aruL seyya – You can give the reason for abandoning me previously or accepting me now.
  • uNarththal uRREnE – I stood to request him to impress upon his divine heart to give a response for this. emperumAn said “Do we have to explain this? Don’t you already know?” AzhwAr said “I don’t know; your highness, who are omniscient should mercifully explain”. emperumAn said “That is because, you accepted my entry in to your heart and to reside there”; AzhwAr asked “Is there anything like my acceptance? thiruvAimozhi 1.7.7 ‘yAn otti ennuL iruththuvam enRilan‘ (I did not think about keeping him inside my heart with acceptance)” emperumAn said “Even if you did not invite me, you worshipped me after my entry”; AzhwAr said “as said in thiruvAimozhi 2.7.7 ‘maruvith thozhum manamE thandhAy’ (you bestowed the mind that made me fit well at your enjoyable lotus feet and worship), even that was done by your highness”; emperumAn said “Yes; even otherwise, at par with me, you did not desire for worldly pleasures”; AzhwAr said “as said in  thiruvAimozhi 2.7.8 ‘ennaith thImanam keduththAy (you reformed my evil mind), even that was done by your highness”; emperumAn said “even if you did not do any of these, you worked on increasing ‘madhinalam’ (thiruvAimozhi 1.1.1 – the knolwedge and devotion) which I bestowed on you”; AzhwAr said “as said in thiruvAimozhi 5.3.4 “kAdhal kadal puraiya viLaiviththa kAramar mEni” (made abundant ocean like devotion to occur by your cloud-like divine form), even that was done by your highness”; in this manner, as AzhwAr kept following up with more questions, emperumAn became speechless, as being consumed by an ocean. nanjIyar asked bhattar “What was the ultimate answer given by ISvaran for this question?” bhattar mecifully said – emperumAn became shy thinking “How can I respond to AzhwAr having not acquired him all along, placing the blame on him?” and stood drawing patterns with his toe on the ground – is there any other response which can be given by him? That is – emperumAn will neither say “You did not have the desire before to reach me” nor say “You have not pursued any means previously”; but will this not lead to vaishamya (partiality [of selecting a particular individual randomly]), nairgruNya (cruelty [letting AthmAs suffer without any reason]) for ISvara and sarvamukthi prasangam (emperumAn should have liberated all, if there is no specific aspect in the AthmA to attain the goal)? No. That does not occur. Since emperumAn is working since time immemorial to create adhvEsham (no hatred) and ichchA (desire) and is waiting for an opportune time for that to mature in every AthmA. Since emperumAn did not respond any further, AzhwAr thought “We have known the answer; this must be the reason for his favours now: when we are not considering his coming into contact with us as unfavourable, and he was looking for an opportunity for such time when we don’t avoid him. Or, when we give up the pursuit of all other means and pursue emperumAn himself as the means, he will bestow the result”. Now, why did emperumAn not mercifully explain this as the answer?  emperumAn would not explain this natural attribute of a chEthana having consciousness, as a sAdhanam (means) to attain him; he is the only upAyam (means); he remained silent thinking “What can I, who blamed AzhwAr (AthmA) all along, say?” He is the one who will feel shy for what will occur in the future as said in SrI rAmAyaNam AraNya kANdam 10.9 “hrIrEshA hi mamAthulA” (this is immense shame for me, for not reaching out to you and helping these brAhmaNas before they came to me); emperumAn’s state is such that, he had to respond to AzhwAr’s step-by-step questions. The desire which is a natural attribute of consciousness is not contrary to the true nature of the self. emperumAn asked “Would you not be satisfied, if you acquired your desired goal?” AzhwAr responded “Yes that is sufficient for me”. Would a thirsty person drink the tender coconut water only after analysing and finding out how the water entered the coconut in first place?

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

iyaRpA siRiya thirumadal

siRiya thirumadal – 4 – ArAr ivaRRin

Published by:

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ArAr ivaRRin idaiyadhanai eydhuvAr
sIrAr irugalaiyum eydhuvar – chikkenamaRRu                  4

Word by Word Meaning

ivarRRinidai – among these three purushArthams
adhanai eydhuvAr Ar Ar – who all would attain the purushArtham of kAmam (love)
sIr Ar iru kalaiyum eydhuvar – such people are considered to have attained the other two purushArthams of dharmam (righteousness) and arththam (wealth)

vyAkyAnam

ArAr ivaRRin idai adhanai eydhuvAr – In the thamizh literary work called nAladiyAr, aRaththuppAl, chapter 12, the thamizh poet says “naduvaNadhu eydha iru thalaiyum eydhum” (among the three purushArthams of aRam, poruL and inbam, the person who has attained the purushArtham in the middle, poruL, will also attain the first and last purushArthams of aRam and inbam since wealth is the means for attaining the other two). While AzhwAr’s pAsuram is similar to this poem in terms of the words, it is different from that in its meaning, since the purushArtham in AzhwAr’s mind is not wealth. avaRRinidai – among these three purushArthams, adhanai – the kAma purushArtham (which I attained), eydhuvAr – those who attain

sIrAr iru kalaiyum eydhuvar – AzhwAr’s opinion is that those who attain the middle one are considered to have attained the other two purushArthams of righteousness and wealth.

ArAr ivaRRin idai adhanai eydhuvAr – Since he is using the term Ar Ar (whosoever), he says that even if they are from lowly birth or lowly conduct, for the singular reason of having attained the kAma purushArtham, they are considered to be distinguished people. This is just like thiruvAimozhi pAsuram 3-7-1 “payilum thiruvudaiyAr evarElum avar kaNdIr payilum piRappidaidhORu emai ALum paramarE” (all those who are deeply engaged (with enjoying the beauty of emperumAn and are carrying out kainkaryam to him), irrespective of their lowliness of birth or character, will be my lord in all the births to come).

sIrAr iru kalaiyum eydhuvar – the great people who attain the middle goal of love, are considered to have also attained the other two goals of righteousness and wealth, which are a part of the middle one. Those who attain the possibility (love) ought to have attained the means for this possibility (namely righteousness and wealth), already. If a person sets out to reach a place and reaches it, would it not be true that he would have crossed the intervening places too?

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

thiruvAimozhi thiruvAimozhi 10th centum

thiruvAimozhi – 10.8.8 – kaNNuL ninRagalAn

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

image

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “emperumAn of thiruppEr nagar who is perfectly enjoyable and whose nature is beyond our mind/speech, is remaining the object of my eyes always, showing love to never leave, entered my heart; he is not stopping to favour me according to my level”.

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

kaNNuL ninRagalAn karuththin kaN periyan
eNNil nuN poruL Ezhisaiyin suvai thAnE
vaNNa nan maNi mAdangaL sUzh thiruppErAn
thiNNam en manaththup pugundhAn seRindhinRE

Listen

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

kaN uL ninRu – being eternally enjoyable for my external eyes
agalAn – not leaving;
karuththin kaN – in the heart (seeing his thoughts, due to the eagerness in carrying AzhwAr from here to the special abode of paramapadham and enjoying there)
periyan – is great;
eNNil – while thinking (saying “let us know him”)
nuN poruL – having very subtle qualities
thAnE – himself (while enjoying)
Ezh isaiyin suvai – having the sweetness of saptha svaram (the seven musical notes)
vaNNam – in many colours
nanmaNi – made with the best gems
mAdangaL sUzh – surrounded by mansions
thiruppErAn – one who is residing in thiruppEr
en manaththu – in my heart (which craved to attain him)
thiNNam – without any reason
inRu – today
seRindhu – to remain firm
pugundhAn – entered.

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

emperumAn who is residing in thiruppEr, being eternally enjoyable for my external eyes, is not leaving me; he is great in the heart; while thinking about him, he is having very subtle qualities, he is having the sweetness of saptha svaram, and is residing in thiruppEr which is surrounded by mansions made with the best gems in many colours; today, such emperumAn entered my heart without any reason to remain firmly, here.

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

  • kaN uL ninRu agalAn – He is not knowing that there is some other opulence for his constant sight.
  • karuththin kaN periyan – Eliminating the lack of focus due to having ubhaya vibhUthi (spiritual and material realm as his wealth), emperumAn was eager to carry AzhwAr to paramapadham, to command the AdhivAhikas (those who guide the AthmAs in their journey towards paramapadham) and he himself coming ahead and carrying AzhwAr. It is not possible to conceive his urge in fulfilling our objective; iyaththArahithan (one who cannot be described as having certain qualities). This is not just implying the commonly known principle which is explained in kaushIdhaki upanishath “yasyAmatham” (for whom brahmam is not known). He remains in this manner for our task; because “karuththin kaN periyan” (too great to comprehend in my heart) should align with “en manaththup pugundhAn” (entered my heart).
  • eNNil nuN poruL – One can only understand emperumAn if emperumAn voluntarily reveals himself, otherwise, one cannot understand emperumAn by self-effort. But one cannot give up the effort to understand him.
  • Ezhisaiyin suvai thAnE – He is of the nature that one should try very hard to enjoy him. This is how sweet he is.
  • vaNNam … – This is how great he is.
  • en manaththu – seRindhu – pugundhAn – He entered in me to remain inseparable as he remains with his divine consort, sIthAp pirAtti as said in SrI rAmAyaNam sundhara kANdam 21.6 “ananyA rAghavENAham” (I always remain united with SrI rAma); as said in thiruvAimozhi 2.3.4 “enadhAvi uL kalandha” (mixed seamlessly in my AthmA). AzhwAr unnecessarily doubted “Would emperumAn who is greater than all, voluntarily pursue me like this?”;  he did not see any reason for that.
  • thiNNam – Certainly. There is no failing in this.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA siRiya thirumadal

siRiya thirumadal – 3 – pArOr solappatta

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pArOr solappatta mUnRanRE – am mUnRum
ArAyil thAnE aRam poruL inbam enRu                                   3

 Word by Word Meaning

ip pArOr – by the people living in this world
solappatta – the purushArthams (end goals) mentioned by them
mUnRu anRE – aren’t they three?
am mUnRum ArAyil – if one were to analyse as to which these three are
aRam poruL inbam enRu thAnE – they are dharmam (righteousness), artham (wealth) and kAmam (love)

vyAkyAnam

ippArOr solappatta mUnRanRE – aren’t the purushArthams (end goals) attained by the people of this world three in count? solappatta – being mentioned (by the people of the world) is representative of being attained too.

pArOr – without any distinction between young and old, between distinguished and lowly, the end goals attained by the people of the world are three only.

anRE – hence, AzhwAr denies the existence, apart from these three, of a  fourth purushArtham, mOksham.

am mUnRum ArAyil thAnE – if the people of this world were to analyse the three purushArthams of aRam (righteousness), poruL (wealth) and inbam (love) which they mention, it is kAmam (love) which is dear to me, which alone is the end goal. They will know that the other two, viz. righteousness and wealth, are created only to complement attaining that purushArththam of kAmam. The term thAnE is to signify that it is only kAmam which alone is there in his divine mind.

What is the certainty after analysing . . . . .

aRam porul inbam enRu – only righteousness, wealth and love are the purushArthams [which are to be attained]. While it has been earlier emphasised that there are only three, the purpose of mentioning them explicitly as aRam, poruL and inbAm is to exclude the possibility of adding mOksham (liberation [from samsAram]) which some people may interpret as being one among the three.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi thiruvAimozhi 10th centum

thiruvAimozhi – 10.8.7 – uNdu kaLiththERku

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

image

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr merciful explains his blessedness.

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

uNdu kaLiththERku umbar en kuRai? mElaith
thoNdu ugaLiththu andhi thozhum sollup peRREn
vaNdu kaLikkum pozhil sUzh thiruppErAn
kaNdu kaLippak kaNNuL ninRu agalAnE

Listen

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

vaNdu kaLikkum – beetles which enjoy (drinking nectar)
pozhil sUzh – surrounded by garden
thiruppErAn – emperumAn residing in thiruppEr nagar
kaNdu kaLippa – to be blissful by constantly seeing (him)
kaN uL ninRu – being the object of my sight
agalAn – is not leaving;
uNdu kaLiththERku – (in this manner) for me who enjoyed him eternally
umbar – enjoyment in going further to a special abode (paramapadham)
en kuRai – what worry is there?
mElaith thoNdu – great servitude
ugaLiththu – acquiring great joy
andhi – in the end
thozhum – (as said in “nama ithyEva vAdhina:“) words indicating worship/surrender
sollu – to say the word “nama:”
peRREn – got.

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

emperumAn who is residing in thiruppEr nagar surrounded by garden having joyful beetles, who is the object of my sight to cause bliss in me by constantly seeing him, is not leaving. What worry is there for me who enjoyed him eternally about the enjoyment in going further to a special abode of paramapadham? In the end, I got to say the word “nama:” which indicates worship/surrender, after acquiring great joy by the great servitude. ugaLiththal – being in abundance.

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

  • uNdu kaLiththERku umbar en kuRai – Is there any worry for me who has enjoyed and become blissful in this manner? AzhwAr thinks that there is nothing more needed for him after enjoying emperumAn’s qualities and being blessed by emperumAn as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (emperumAn bestowed unblemished knowledge and devotion). After attaining true knowledge, would one have the worry of having not reached the goal in paramapadham? umbar – further.
  • mElaith thoNdu … – Having abundance of great servitude. Enjoying the feeling as said in parama samhithA “yEna yEna dhAthA gachchathi thEna thEna saha gachchathi” (wherever the lord goes, the servitor follows). Unlike as said in manu smrithi 4.6 “sEvA Svavruththi:” (serving others is dog’s job) , this servitude is matching the true nature of the self.
  • thoNdu ugaLiththu – Due to the service rendered, the joy reached its peak. In that ultimate stage, one will knowingly utter the words as said in mahAbhAratham SAnthi parvam 344.45 “nama ithyEva vAdhina:” (The definition of the residents of SvEtha dhvIpa applies to the mukthAthmAs (liberated souls) as well. They are always performing anjali (joined palms out of reverence); they are blissful as a result of that; they constantly recite “nama:“). I got to recite those words. That is, getting to serve by rendering thiruvAimozhi which is a result of words drenched in overflowing bhakthi.
  • vaNdu … – One who resides in thiruppEr which is surrounded by the garden where beetles enjoy by drinking honey. The divine abode where the most wise and animals/insects enjoy without any difference.
  • kaNdu kaLippa – To the joy of my eyes which craved as said in thiruvAimozhi 3.8.4 “mey koLLak kANa virumbum en kaNgaLE” (My eyes desire to see you in front of me).
  • kaN uL ninRu agalAnE – Even if I ask him to leave, he is not leaving my sight; just as those who are desirous to enjoy their beloved ones will not leave the place, holding on to a pillar. For me who got to enjoy him and became blissful, is there any further worry?

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

iyaRpA siRiya thirumadal

siRiya thirumadal – 2 – pErAra mArvil

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pErAra mArvil perumA mazhaikkUndhal
nIrAra vEli nilamangai ennum ip                                          2

Word by word Meaning

pEr Aram mArvil – being one decorated with distinguished chains on her chest
peru mA mazhai kUndhal – having huge, dark clouds as her tresses
Aram nIr vEli – having the AvaraNa jalam (water around the periphery of universe) as her protection
nila mangai ennum – being called as SrI bhUmippirAtti

vyAkyAnam

perumA mazhaikkUndhal – She [pirAtti] has huge, dark clouds, as her tresses. The pageant of monsoon clouds, heavily laden with water, is her locks. For the noble woman, wouldn’t the tresses be dense, dark, decked with a variety of flowers, cool (comforting) for her husband, be such that even if the husband touches them once to dishevel them and withdraws, make all her distress to disappear? In the same way, this [cloud] also is huge and dark. indhradanush (rainbow) and lightning are like a variety of flowers. It is pleasing to the eyes and once it pours down (as rain), it removes all the distress.

perumA mazhaikkUndhal – just as it is mentioned in thiruvAimozhi 7-7-9 “koLginRa kOliruLaich chugirndhitta kozhunjuruLin uLkoNda neela nannUl thazhaigol anRu mAyan kuzhal” (emperumAn’s divine tresses are unlike the darkest of  tresses with a streak of bluish hued tresses on the inside), this pirAtti is an apt beauty of tresses for the kuzhalazhagar (emperumAn, who is described as one with beautiful tresses).

Noble women will have stringent protection. Does she [this pirAtti] have such protection? AzhwAr says that she does, in the next words. . .

nIrAra vEli – Aram nIr vEli – The AvaraNa jalam which is surrounding this universe is referred to as AranIr. Another opinion is that AvaraNa nIr has mutated into AranIr. Thus, the pirAtti has the protection of the huge moat of AvaraNa nIr.  Alternatively, (nIrAravEli) Aram nIr vEli – sandalwood is called as Aram.  nIr is simplicity. Thus, AranIr refers to the chastity of this pirAtti, who is like the cool sandalwood. vEli refers to limit or boundary. This pirAtti has her chastity as the limit – a boundary for her greatness. Chastity for her is being vAmanan maN [earth on which emperumAn, as vAmana had trodden] – existing exclusively for emperumAn. Since her chastity is cool like sandalwood, it is clear that it does not cause any heartburns for her consort. When does chastity cause heartburns? When the lady is so beholden to her consort that she will not tolerate if her husband is affectionate towards other wives. But this pirAtti is such that when emperumAn is with periya pirAtti (SrI mahAlakshmi), she will be like garland or sandalwood and co-exist. This is the boundary for her greatness.

Who is such a pirAtti?

nilamangai – She is bhUmi dhEvi. mangai – one who is complete with all the qualities of a noble lady, mentioned earlier.

nilamangai ennum ippAr – Intending to mention about purushArthams (goals), prior to discussing about the people who follow these, AzhwAr is speaking about the abode where they inhabit. Since bhUmippirAtti is the attribute for such bhUmi, AzhwAr speaks about her.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi thiruvAimozhi 10th centum

thiruvAimozhi – 10.8.6 – thiruppEr nagarAn

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr becomes pleased thinking “while emperumAn has many merciful abodes, just like someone who has no place to stay, he arrived with the request ‘let me stay here’ and entered  my heart without any reason”.

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

thiruppEr nagarAn thirumAlirunjOlaip
poruppE uRaiginRa pirAn inRu vandhu
iruppEn enRu en nenju niRaiyap pugundhan
viruppE peRRu amudham uNdu kaLiththEnE

Listen

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

(To attain me)
thiruppEr nagarAn – in thiruppEr nagar

(subsequently, in close proximity)
thirumAlirunjOlai poruppE – in the divine hill named thirumAlirunjOlai
uRaiginRa – one who is eternally residing
pirAn – the great benefactor
inRu – today (while there is no reason)
vandhu – himself arrived
iruppEn enRu – vowing “let me stay here”
en nenju – my heart
niRaiya – to become complete
pugundhAn – entered;
viruppE peRRu – receiving (his perfect) gift
amudham uNdu – drinking the nectar (enjoying his qualities)
kaLiththEn – I became joyful.

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

emperumAn, the great benefactor who is residing eternally in thiruppEr nagar and in the divine hill named thirumAlirunjOlai, arrived today vowing “let me stay here” and entered my heart to make it complete; receiving this gift, I became joyful, drinking the nectar.

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

  • thiruppEr nagarAn – This dhivyadhESam is as great as thiruvayOdhyai (SrI ayOdhyA).
  • thirumAlirunjOlai poruppE uRaiginRa pirAn – [the presence in thirumAlirunjOlai is greater than thiruppEr nagar] As said in SrI rAmAyaNam ayOdhyA kANdam 95.12 “adhikam puravAsAchcha” (residing in this chithrakUtam is greater than residing in ayOdhyA); SrI rAmAyaNam ayOdhyA kANdam 57.38 “jahau cha dhu:kam puravi pravAsAth” (SrI rAma’s became joyful in seeing the river mAlyavathi and even forgot the sorrow of coming to the forest leaving ayOdhyA). This is similar to what happened in thiruchthithrakUtam [where SrI rAma became more joyful than in ayOdhyA]. SrI rAmAyaNam ayOdhyA kANdam 99.12 “kubhEra iva nandhanE” (like kubhEra strolling around in a garden) – this is similar to a worry-less person strolling around in a garden. Only for a person who has no worries in all manner, is there scope for enjoyment in playful aspects. [Similarly emperumAn is enjoying in thirumAlirunjOlai]
  • inRu vandhu – While there was no such thought, yesterday, to arrive in this manner, we have seen him arriving today.
  • iruppEn enRu – emperumAn kept repeating “I will stay here”. SrI rAmAyaNam ayOdhyA kANdam 94.15 “ihaiva SarathA anEkA: thvayA sArdham anindhithE” (Oh unblemished one! I will live here with you for many years) and SrI rAmAyaNam AraNya kANdam 15.19 “iha vathsyAm saumithrE sArdham EthEna pakshiNA:” (Oh lakshmaNa! I am going to live here along with jatAyu mahArAja) – SrI rAma said “We desired to live under the sceptre/order of our father, dhaSaratha; but since that was not to the liking of kaikEyi, the second mother, we left ayOdhyA; for the rest of our time in the forest, let us live under the shade of jatAyu mahArAja’s wings”.
  • en nenju niRaiyap pugundhAn – He entered my heart to fill it, which does not fully remain for such emperumAn who desires to remain there.
  • viruppE peRRu – Not residing due to the hatred of not fulfilling the commandments. There is a presence as said in SrI bhagavath gIthA 16.19 “thAnaham dhvishatha: krUrAn” (I push those evil persons into demoniac births); unlike that, being desirable by him.
  • amudham uNdu kaLiththEnE – Unlike the enjoyment en route to the hell due to consuming poisonous food, I drank the nectar and became blissful (Implies enjoying by drinking the nectar of praising him; enjoying his nectarean qualities). Being inclined towards lowly pleasures, sowing the seeds for hellish after-life, and enjoying in between [in this world]. That is as said in thiruvAimozhi 4.1.5 “aNi men kuzhalAr inbak kalavi amudhuNdAr” (They enjoyed the nectar of blissful union of damsels who have tender hairs with decorations).
  • kaLiththEnE – This bliss is the prideful bliss explained in thirumAlai 1 “nAvalittu uzhitharuginROm” (we keep walking with a victorious war-cry). I became blissful having placed my feet on the head of yama et al.

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