Daily Archives: March 5, 2020

thiruvAimozhi – 10.9.3 – thozhudhanar ulagargaL

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

Full series >> Tenth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr mercifully explains how the residents of AdhivAhika worlds (the abode of those who guide AthmAs in the path to paramapadham) come forward to welcome the SrIvaishNavas who are ascending to thirunAdu (paramapadham) and praise them by showering flowers on them.

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

thozhudhanar ulagargaL dhUba nal malar mazhai
pozhivanar bUmi anRaLandhavan thamar munnE
ezhumin enRu iru marungisaiththanar munivargaL
vazhiyidhu vaigundhaRku enRu vandhedhirE

Listen

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

anRu – when mahAbali claimed as “mine”
bUmi aLandhavan – one who measured the earth to remain exclusively for him, his
thamar – devotees’
munnE – in the presence
dhUbam – starting with incense
nal malar mazhai – rain of good flowers
pozhivanar – showering
ulagargaL – the residents of those [higher] worlds
thozhudhanar – performed anjali (joined palms in reverence) matching their servitude
munivargaL – those munivars who restrain their speech

(giving up such restraint)
vaigundharkku – to those who are ascending to SrIvaikuNtam
vazhi idhu enRu – saying “this is the path”
edhirE vandhu – coming towards them
ezhumin enRu – saying “could you mercifully come?”
iru marungu – standing on both sides
isaiththanar – eagerly said

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

The munivars who restrain their speech and are residents of those higher worlds, in the presence of the devotees of the one who measured the earth to remain exclusively for him when mahAbali claimed it as “mine”, offered incense etc, showered rain of good flowers and performed anjali (joined palms in reverence) matching their servitude; coming towards those who are ascending to SrIvaikuNtam, saying “this is the path to SrIvaikuNtam”, they eagerly said “could you mercifully come?” standing on both sides of the path.

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

  • thozhudhanar ulagargaL – The residents of AdhivAhika lOkams (worlds of those who guide the AthmA in the path leading to paramapadham), performed anjali considering “the purpose of having hands is fulfilled now”. They worshipped with the help of incense and rain of good flowers.
  • bUmi anRu aLandhavan thamar munnE – They are showing great respect considering these SrIvaishNavas have become the devotees of SrI vAmana being won over by his act of mercifully measuring the world. There are those who say as in periya thirumozhi 9.4.2 “mUvadi maN koNdaLandha mannan saridhaikkE mAlAgip pon payandhEn” (I became pale being infatuated by the incident of the king (emperumAn) who measured and accepted the three worlds). They (AdhivAhikas) show great respect due to the fact that these SrIvaishNavas (who are ascending to paramapadham) fructified emperumAn’s thought of mercifully measuring the world.
  • ezhumin enRu iru marungu isaiththanar – They stood on both sides of the path and said “Kindly come here”. munivar [derived from mounam] indicates restraining of speech; they considered that their silence should be maintained elsewhere only [and not here].
  • vazhi idhu vaigundharkku enRu vandhu edhirE – They came forward [from the opposite direction] and said “this is the path for those who are going to paramapadham”. As said in SrI bhagavath gIthA 8.26jagatha: SASvathE” (permanently ordained (in Sruthi/vEdham) for gyAnis and pious persons), this path which is traversed by those who are intending to go to paramapadham, is not created today [by them saying “this is the path”]. They showed reverence by crossing their own boundaries and coming forward thinking “we should engage in a few kainkaryams for the bhAgavathas and sustain ourselves”.
  • vaigundharkku – Just as a king who returns to his own kingdom after being away in other places, [the munivars are identified as residents of SrIvaikuNtam saying vaigundharkku] it appeared [seeing their glory] as if they left SrIvaikuNtam and are just returning there. [The pAsuram should be arranged in the following sequence to acquire simple meaning] “bUmi anRaLandhavan thamar munnE – dhUba nal malar mazhai pozhivanarAyk koNdu – munivarAna – ulagargaL – thozhudhanar; vaigundharkku – vazhi idhu – enRu – edhirE – vandhu – ezhuimin enRu irumarungu isaiththanar“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 10 – nIrAr kamalam

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nIrAr kamalam pOl sengaNmAl enRoruvan                        11
pArOrgaLellAm magizhap paRai kaRangach

Word by Word Meanings

nIr Ar kamalam pOl sem kaN – one who has reddish eyes similar to lotus, which is present in abundance in water bodies
mAl enRa oruvan – the purusha (supreme entity) who is called as thirumAl
pArOrgaL ellAm magizha – such that all the people of the world are happy
paRai kaRanga – with the musical instrument paRai (a kind of drum) reverberating

 vyAkyAnam

nIrAr kamalam poL . . .  – the activities which he had undertaken to attain me were such that those which I had undertaken to attain him paled in comparison.

nIrAi kamal poL sengaNmAl – thirumAL (consort of SrI mahAlakshmi) whose eyes were reddish like the lotus flower which has blossomed in the water body; the lotus has filled up the water body fully.

nIrAr kamalam – His eyes occupy his entire form, just like only one lotus blossomed, occupies the entire water body. Since it says kamalam pOl sem kaN, this implies that the eye has the characteristics of the lotus such as coolness, softness, fragrance, freshness and colour.

mAl – one who makes the other person to be bewildered, by manifesting his eyes.

enRoruvan – the word oruvan implies that he is referred to as a unique person who would make the beholder look dazed even if that person looks at him superficially. This also implies that he cannot be described that ‘he is like this’ [viz. he cannot be estimated to be like anything]. Just as this AzhwAr himself had mentioned in his periya thirumozhi 10-10-9 “sArngamudaiya adigaLai innAr enRu aRiyEn” (I am unable to know the person who has the divine bow sArngam in his divine hand), he is unable to know the person even after identifying him.

pArOrgaL ellAm magizha – without any distinction between young and old, between great and lowly, he appeared in such a way that all the people within the circle of his vision desired him. Since the term pArOrgaL ellAm has been used, it implies that he made happy not only the greatest and the lowliest, but even those in between these two categories of people.

paRai kaRanga –  just as people beat drums in order to forewarn others about an elephant in exultation is coming to harm them, drums are beaten here too, before his arrival, to inform women that he is coming to harm them.

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