Daily Archives: March 12, 2020

thiruvAimozhi – 10.9.10 – vidhi vagai

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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 tenth pAsuram, AzhwAr mercifully explains the way the nithasUris praise the SrIvaishNavas who went from samsAram to SrIvaikuNtam.

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

vidhi vagai pugundhanar enRu nal vEdhiyar
padhiyinil pAnginil pAdhangaL kazhuvinar
nidhiyum naRchuNNamum niRai kuda viLakkamum
madhi muga madandhaiyar Endhinar vandhE

Listen

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

vidhi vagai – by the order of ISvara, in the form of our fortune
pugundhanar – the SrIvaishNavas arrived and entered;
enRu – being pleased
nal vEdhiyar – the nithyasUris who are well versed in vEdham (as said in purusha sUktham “sAdhyAssandhi dhEvA:“) and having distinguished nature
padhiyinil – in their respective abode
pAnginil – in an honourable manner
pAdhangaL kazhuvinar – cleansed the divine feet (of such SrIvaishNavas);
nidhiyum – bhagavAn’s pAdhukA which are said as the wealth for devotees as said in sthOthra rathnam “dhanam madhIyam
nal suNNamum – distinguished thiruchchUrNam (fragrance powder, which acquired its greatness due to the contact with the divine form of bhagavAn)
niRai kudam – pUrNa kumbam (sacred pot filled with water)
viLakkam – mangaLa dhIpams (auspicious lamps)

(due to the sighting of the SrIvaishNavas)
madhi – shining like a full moon
mugam – having face
madandhaiyar – divine damsels who have the humility revealing their subservience
vandhu – coming forward
Endhinar – carried.

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

The SrIvaishNavas arrived and entered paramapadham by the order of ISvara, in the form of our fortune; being pleased, the nithyasUris who are well versed in vEdham and having distinguished nature cleansed the divine feet of such SrIvaishNavas, in an honourable manner, in their respective abode; divine damsels who have the humility revealing their subservience and face shining like a full moon, came forward to welcome the SrIvaishNavas, carrying bhagavAn’s pAdhukA which are said as the wealth for devotees as said in sthOthra rathnam “dhanam madhIyam“, distinguished thiruchchUrNam, pUrNa kumbams  and mangaLa dhIpams.

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

  • vidhi vagai pugundhanar enRu – Some consider that the words uttered by these nithyasUris, that is “vaigundham puguvadhu maNNavar vidhiyE!” (What a bhAgyam (fortune) for these SrIvaishNavas to arrive here!) as not apt, and say “What fortune did we have for them to arrive here?” They would say “Isn’t it our fortune that these great personalities who remained as ananya prayOjanar (those who have no expectation other than kainkaryam) and enjoyed bhagavAn’s qualities even while being in samsAram where worldly pleasures are abundant, and who are hailed as in thiruviruththam 79 ‘viNNuLArilum sIriyar‘ (those who are greater than the residents of paramapadham)?” There, in the previous pAsuram, they (nithyasUris) said “vaigundham puguvadhu [maNNavar vidhi]” [Focus is on the bhAgyam of SrIvaishNavas to enter paramapadham]; here, they are saying “vidhi vagai] pugundhanar“; as “pugundhanar” (entered) is in past tense, it is focussed on the bhAgyam of the nithyasUris.
  • nal vEdhiyar – Those who are revealed in vEdhams as in yajur vEdham “yadhrshya:prathamajAyE purANA:” (those seers who are born in the beginning and are ancient), purusha sUktham “pUrvE sAdhyA: santhi dhEvA:” (the dhEvAs (divine personalities) who are present everywhere and are the refuge) and rig vEdham – vishNu sUktham “thadhviprAsO vipanyavO jAgruvAgumsa: samindhathE” (The best, vast abode of vishNu, paramapadham, which is reached by nithyasUris who are filled with wisdom, are always engaged in devotion and are careful).
  • padhiyinil – anantha, vainathEya et al taking the SrIvaishNavas to their divine abodes.
  • pAngu … – Without showing any discrimination thinking “he was a samsAri chEthana (bound soul); we are asprushta samsAra gandhar (those who are untouched with the defects of samsAra)”, seating the SrIvaishNavas on the throne, they would remain below aptly and clean their divine feet.
  • nidhi … – At that time, the divine damsels who serve bhagavAn would come forward to welcome the SrIvaishNavas. They will be carrying the pAdhukAs which are the wealth for SrIvaishNavas, thiruchchuNNa prasAdham (divine fragrant powder remnants), pUrNa kumbams (divine pots filled with water) and mangaLA dhIpams (auspicious lamps).
  • madhi muga madandhaiyar – The damsels whose faces are shining like a full moon due to the joy of seeing them just as the face of a mother will become on seeing her child returning from far away land.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 17 – sIrAr suLagil

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sIrAr suLagil sila nel pidiththeRiyA
vErA vidhirvidhirA mey silirAk kaimOvA                                  21

Word by Word Meanings

sIr Ar suLagil sila nel pidiththu eRiyA – picking a few grains of paddy from a beautiful winnow and throwing them in the front
vErA – perspiring
vidhir vidhirA – breaking down
mey silirA – having goose bumps
kai mOvA – smelling the hand

vyAkyAnam

sIrAr suLagil – on a beautiful winnow. Beauty for winnow is that even as paddy and chaff are mixed together, it is capable of removing the chaff from the grain. Isn’t this winnow also going to remove the other deities, which are the chaff and dust, and to give only [emperumAn] the grain as mentioned in periya thirumozhi 11-8-8 “maNiyE maNimANikkamE” (Oh one who has the form of a bluish gem stone! Oh one who has the greatness of a distinguished gem such as carbuncle!) Thus, it is referred to as a beautiful winnow.

sila nel pidiththu eRiyA – the fortune teller is celebrating the paddy grains too saying “Aren’t they too some [distinguished] grains!”

vErA vidhir vidhirA mey silirA – as soon as she started talking about bhagavath vishayam (matter relating  to emperumAn) the [fortune-teller’s] body crumbled; vErA – started perspiring; vidhir vidhirA – the body trembled; mey silirA – goose bumps formed all over the body. Has it not been said in perumAL thirumozhi 2-9 “moyththuk kaNpani sOra meygaL silirppa” (with tears of joy flowing and the body having goose bumps), in periya thiruvandhAdhi 34kAlAzhum nenjazhiyum kaN suzhalum”(legs became weak, heart became decrepit and eyes were rolling) and in vEdham “AhlAdha SItha nEthrAmbu: puLakIkrutha gAthravAn I sadhA paraguNAvishtO dhrashtavya: sarvadhEhibi: II” (having tears of joy, goose-bumps all over the body, being constantly engaged with the qualities of paramAthmA (supreme being), the devotee is apt to be seen by all sentient entities)! When SrI vAlmIki bhagavAn started asking nAradha bhagavAn “kOnyasmin sAmpratham lOkE guNavAn . . .” (who is the one with great qualities among the people in this world, now) and further asked “maharishi! thvam samarthOsi gyAthum Evam vidham naram” (Oh great sage! You are the one capable of knowing such a person), SrI nAradha bhagavAn responded saying “munE! vakshyAmi aham bhudhdhvA thair yuktha: SruyathAm nara:” (Oh sage! I will analyse and tell you; please listen as to who is such a person with such great qualities . . .). And he starts saying immediately, about SrI rAma. While nAradha maharishi knew about SrI rAma all along and started talking about him immediately, what is the meaning of his saying that he will analyse and tell? As he started revealing the qualities of SrI rAma one after another, after vAlmIki bhagavAn asked him, nAradha became totally involved with the qualities of SrI rAma and was in a state of stupor for a short time. To convey the meaning that he would respond after coming out of that stupefied state, nAradha bhagavAn said that he will analyse and tell him. The state of nAradha is much similar to that of nammAzhwAr when he said in thiruvAimozhi 9-6-2ninaidhoRum sollundhoRum nenjidindhugum” (whenever I think and speak (about the qualities of emperumAn), the heart melts and crumbles). In nAnmugan thiruvandhAdhi 78kaNdu vaNanginArkku ennAngol kAmanudal koNda thavaththARku umai uNarththa vaNdalambum thAralangal nINmudiyAn than peyarE kEttirundhu angAralangal AnamaiyAl Ayndhu”, the state of a person steeped in devotion is described. kAman udal koNda thavaththARku – Siva, who burnt kAman (cupid) since kAman united Siva and pArvathi and Siva considered that as a shortcoming in kAman. To him, umai uNarththa – when umA (pArvathi) nudged her husband Siva and told him as to who is the one with such great divine names, due to the stupefaction of hearing the divine names [of emperumAn], Siva forgot the order of teacher – disciple and considered himself as disciple and umA as the teacher, to listen to the divine names. After hearing the divine names, was he able to sustain himself without becoming crumbled? angAralangal AnamaiyAl Ayndhu – Siva became like a withered garland [due to becoming very weak, on hearing the divine names of emperumAn]. kaNdu vaNanginArkku ennAngol – If this is the state of Siva who only heard the divine names of emperumAn and went into a state of stupor, what will be the state of one who sees emperumAn?

kai mOvA – Due to the deep thoughts about emperumAn, wouldn’t the hands of the fortune teller also be fragrant, just as it has been said in thiruvAimozhi 10-6-7virai kuzhuvu naRundhuavam meyninRu kamazhum” (the divine thuLasi, which is very fragrant, stayed firmly on my body and emitted fragrance)? Thus, she smells her hand.

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

siRiya thirumadal – 16 – pArOr solappadum

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pArOr solappadum kattuppaduththirEl                                 19
ArAnum meyppaduvan enRAr – adhu kEttuk
kArAr kuzhaRkoNdai kattuvichchi kattERi                             20

Word by Word Meanings

pArOr solappadum kattuppaduththir El ArAnum meyppaduvan enRAr – they (old women) said “There is a practice called as fortune-telling [predicting as to what will happen in future], among the people. If you carry this out, whoever (had created this disease) would be revealed truthfully”.
adhu kEttu – hearing those words which they were saying
kAr Ar kuzhal koNdai – one with black tresses
kattuvichchi – a hilly tribal woman who is an expert in fortune-telling
(coming on her own, without anyone inviting her)
kattERi – possessed by a divine power

vyAkyAnam

pArOr solappadum kattuppaduththirEl – The old women said “Without any distinction between the ignorant and the knowledgeable, all the people in the world will say ‘If you go through the process of fortune-telling, you would know the reason for the disease‘. Do that “.

What is the benefit of carrying out this activity?

ArAnum meyppaduvan enRAr – whosoever is torturing her, will be revealed. Even if it is kaNNa (krishNa) who gives troubles to women but will not manifest himself, not knowing the sufferings of a woman, he would be revealed.

adhu kEttu – The old women said “Go by fortune-telling”; the mothers and the friends [of parakAla nAyagi] acceded to that. At that moment, even though they had not invited her, the hilly tribal woman [who is an expert in fortune-telling], finding that they are willing to check with fortune-telling, came on her own. In the special meaning for this narration, the tribal woman is AchAryan (preceptor). Once the AchAryas come to know that people are willing to listen to matters relating to emperumAn, they will fall head over heels, out of their mercy, and explain the difficult meanings to the ones who are desirous to learn. Prior to the time of emperumAnAr (bhagavadh SrI rAmAnujar), AchAryas will explain the subtle meanings of matters relating to emperumAn, only to a distinguished few (two or four persons); even that, they will reveal only after examining the disciples deeply, for their basic nature, real intention to know etc. emperumAnAr instructed the meanings to those who, in his opinion, had the desire to know about emperumAn. This fortune teller is similar to bhagavadh rAmAnujar.

kAr Ar kuzhal koNdai – more than the words spoken by the fortune-teller who had black coloured tresses, her tresses were enjoyable for this mother. In the special meaning for this verse, AchAryan’s dhEhaguNas (qualities of physical form) are more apt than his AthmaguNas (qualities of soul).

kattuvichchi – kattuvichchi is the one who would be able to point out as to which deity has possessed her.

kattuvichchi kattERi – the kattuvichchi became a dhEvAvishtai. In other words, without yawning when one is feeling sleepy or stretching oneself due to laziness [signs that the person is not in his/her control], through the influence of deities, she will speak, without being conscious, by herself.

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