Daily Archives: February 27, 2020

thiruvAimozhi – 10.8.8 – kaNNuL ninRagalAn

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

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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

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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 2.3.4enadhAvi 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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siRiya thirumadal – 3 – pArOr solappatta

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

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