Daily Archives: February 28, 2020

thiruvAimozhi – 10.8.9 – inRennaip poruLAkki

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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 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

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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 5.7.3poruL 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 1.7.7yAn 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 2.7.7maruvith 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 2.7.8ennaith 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

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siRiya thirumadal – 4 – ArAr ivaRRin

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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 3-7-1payilum 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
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