Daily Archives: March 24, 2020

thiruvAimozhi – 10.10.8 – peRRinip pOkkuvanO!

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “There is no means to let you escape after attaining you who are very difficult to understand”.

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

peRRinip pOkkuvanO? unnai en thanip pEr uyirai
uRRa iru vinaiyAy uyirAyp payanAy avaiyAy
muRRa immUvulagum perundhURAyth thURRil pukku
muRRak karandhoLiththAy en mudhal thani viththEyO!

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

uRRa – apt
iru vinai Ay – being the controller of two types of karma, viz. puNya (virtues) and pApa (vices)
uyir Ay – being the controller (of AthmA who is bound by karma)
avai Ayp payan Aya avai A – being the benefactor of the resulting joy and sorrow of such karmas
im mU ulagum – these three worlds
muRRa – fully
perum thURu Ay – having the great bush [primordial matter] as your prakAra (body)
thURRil pukku – entering (out of his independence, through his vow) in this great bush (which does not let out those who enter in it due to their karma)
muRRak karandhu – to not know in any manner
oLiththAy – present in a concealed manner (in a subtle form)
en – for me (to reach you)
mudhal thani viththEyO – Oh you who are the distinguished cause and who are the primary virtue!
unnai – you (who are incomparable and who are unlimited AthmA)
peRRu – having attained
ini – after reaching the state of being unable to survive in your separation
pOkkuvanO – is there any means to let you go? The sound “O” indicates the sorrow of separation.

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

You are the controller of two types of karma, viz. puNya and pApa; you are the controller of AthmA; you are the benefactor of the resulting joy and sorrow of such karmas; you are having as your prakAram, this great bush of primordial matter which has all the three worlds fully; you have entered in this great bush and are present in a concealed manner to not be known by everyone in any manner; oh you who are the distinguished cause and who are the primary virtue for me! Having attained you, and after reaching the state of being unable to survive in your separation, is there any means to let you go? The sound “O” indicates the sorrow of separation.

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

  • peRRinip pOkkuvanO unnai – Am I going to worry about losing you like losing fake money? Will I, who am totally different from you, let you go, after attaining you, who are verily my sustainer?
  • unnai – Do you not know about yourself?
  • en thanip pEr uyirai – Are you just at the level of AthmA which can be accepted if realised and neglected if not?

AzhwAr is explaining this “unnai” in the subsequent portion of the pAsuram. You who are the AthmA of all as said in thiruvAimozhi 8.1.5ulgangatkellAm Or uyirEyO” (Oh singular AthmA who is being the refuge for all the creatures!) By “peRRinip pOkkuvanO” – AzhwAr highlights the greatness of the result being attained over all other results; by saying “en thanip pEruyirai“, AzhwAr highlights the greatness of emperumAn over self.

  • uRRa iru vinaiyAy – Only if I considered karmas to be independent of you,  could I leave you. Being the controller of the karmas in the form of puNya and pApa which never leave the AthmA.
  • uyirAy – Only if the performer of such karmas were beyond your control, could I leave you. Being the controller of AthmA who is the performer.
  • payanAy avaiyAy – Only if I consider the fruits of the karma will be bestowed independent of you, could I leave you. Being the controller of the results of such karmas.
  • muRRa immUvulagum perum thURAy – Only if I consider this samsAra which has to be given up, as independent of you,  could I leave you. It is explained as great bush, since one cannot know where one entered and from where one will leave in this samsAram.
  • thURAy – creating this samsAram.
  • thURRil pukku – entering in it.
  • muRRak karandhu – Only if there is a place where you have not pervaded,  could I leave you.
  • oLiththAy – You remained to be unknown by the entities you pervaded as said in bruhadhAraNyaka upanishath “yamAthmA na vEdha” (The AthmA who is unaware of paramAthmA). Will I not survive, if you become visible to my eyes?
  • en mudhal thani viththEyO – Oh you who revealed this to me while not revealing the same to others! [What a benevolence towards me!]
  • mudhal thani viththEyO – If I can take one step towards you on my own, I can remain patient [You have done everything for me]. Oh you who are my primary virtue!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 27 – ErAr idai

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

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ErAr idai nOva eththanaiyOr pOdhumAych                          29
chIrAr thayir kadaindhu veNNey thiraNdadhanai
vErAr nudhal madavAL vEROr kalaththittu                           30

 Word by Word Meanings

ErAr idai nOva – such that the beautiful waist gets hurt
eththanai Or pOdhum Ay – for a very long time
sIr Ar thayir kadaindhu – churning the great curd
vEr Ar nudhal madavAL – that yaSOdhA, who was perspiring from her forehead (due to the effort of churning)
vERu Or kalaththu ittu – keeping it in another vessel

vyAkyAnam

ErAr idai nOva – such that her beautiful waist suffers. Beauty for her waist is that it is decorated with kaNNa all the time.

eththanaiyOr pOdhumAy  – due to the softness of her divine form, yaSOdhA, who starts to churn the curd once the eastern sky clears up, will not stop even after the sun sets [she churns for such a long time].

sIr Ar thayir kadaindhu – churning the eminent curd. What is the eminence for curd? It has kaNNa’s spittle [echchil in thamizh] before it is churned; it has his spittle while being churned [when he dips his hands in it and eats the just generated butter] and even after it has become butter, after churning, it has his spittle. Isn’t the greatness of any entity arising out of its exclusive existence for him alone!

veNNey thiraNdadhanai – butter which gathers [after churning]. Once curd is churned, butter will gather automatically. What is the purpose then in saying explicitly “Butter which gathers”? Due to his craving for butter, it would appear as if butter gathered on its own (without even the need for churning the curd). Is he not the one who is spoken of as in thiruvAimozhi 7-7-2Ittiya veNNey uNdAn” (ate the butter which had gathered)?

vErAr nudhal madavAL – due to the effort of churning the curd, yaSOdhA perspires from her forehead. Just as the celestial entities, once they started churning the ocean, became tired, this lady [yaSOdhA] too became tired after churning the curd, and as a result was perspiring from her forehead. This indicates how soft she is.

madavAL – one who is complete with the qualities of being a lady. She is without any shortcoming in the qualities of her AthmA too as mentioned through the sounds of the words in the verse sIradich chenduvarvAy vArAr vanamulayAL.

vEROr kalaththittu – If she keeps the butter in the vessel in which curd was churned, kaNNa would know from the smell that it is there. Hence she filled it in a vessel which is used for filing with other materials.

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