Daily Archives: February 29, 2020

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

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thiruvAimozhi – 10.8.10 – uRREn ugandhu

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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

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