Monthly Archives: March 2020

thiruvAimozhi – 10.10.9 – mudhal thani viththEyO

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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 ninth pAsuram, emperumAn asked “After having seen my state of having the whole universe as my form, what more would you like?” AzhwAr says “That is not enough for me; I would like to see your presence in thirunAdu (paramapadham) which is distinguished and fully complete”.

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

Ninth pAsuram. As said in SrIvishNu purANam 1.22.86 “thAni sarvANi thathvapu:” (everything is a SarIram (body) for that paramAthmA), subAla upanishath 7 “yasyAthmA SarIram … yasya pruthivI SarIram” (for whom, this AthmA is a body, this earth is a body) and SrIvishNu purANam 1.22.38 “… thath sarvam vai harEsthanu:” (Whatever is created, they are all body of hari), emperumAn says “I have showed you universal form so that you can see me everywhere”, AzhwAr says “That is common for the favourable and unfavourable ones; only if you don’t have another [distinguished] form, could I remain thinking ‘this is enough’? You should manifest your distinguished form in thirunAdu”.

pAsuram

mudhal thani viththEyO! muzhu mUvulagAdhikkellAm
mudhal thani unnai unnai enai nAL vandhu kUduvan nAn
mudhal thani angum ingum muzhu muRRuRu vAzh pAzhAy
mudhal thani sUzhndhaganRAzhndhuyarndha mudivileeyO!

Listen

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

muzhu mU ulagu Adhikku ellAm – for all the three worlds etc
mudhal – being the primary efficient cause [nimiththa kAraNa]
thani viththEyO – (without expectation of any assistance) being the unique material cause [upAdhAna kAraNa]
angum ingum – (in the universe in the effectual form) who are outside the oval shaped universe and inside
muzhu muRRuRu – pervading all the entities completely
mudhal thani – being the unique cause
vAzh – the fertile field for prosperity (of attaining enjoyment and liberation)
pAzh Ay – being the controller of mUla prakruthi (primordial matter)
mudhal – (in controlling matter and all aspects of matter) being the primary
thani – incomparable (due to being different from achith (insentient objects))
sUzhndhu aganRu – pervading (through the dharma bhUtha gyAnam (knowledge which helps grasp external aspects))
Azhndhu uyarndha – being present in all ten directions
mudivileeyO – Oh you who are the controller (of the collection of AthmAs who are all eternal)!
mudhal – being primary in all aspects
thani – being incomparable
unnai – you
unnai – you (who are having distinguished nature, form and qualities which are different from all, instead of seeing in that universal form)
nAn – I (who am greatly craving due to not attaining and enjoying you)
enai nAL – when
vandhu kUduvan – will come there and unite with you?

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

Oh you who are the primary efficient cause for all the three worlds etc, who are the unique material cause, who are completely pervading all the entities which are outside the oval shaped universe and inside, who are the controller for mUla prakruthi which is the unique cause and the fertile field for prosperity, who are the primary, incomparable controller who is pervading and present in all ten directions! When will I come there and unite with you who are primary in all aspects and are incomparable?

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

  • mudhal thani viththEyO muzhu mU ulagu Adhikku ellAm – Oh you who do not need the help of those who are protected by you, when you set out to protect them! Oh you who are all the three types of causes (upAdhAna (material), nimiththa (efficient), sahakAri (instrumental)) for everything starting with the three worlds!
  • mudhal – nimiththa kAraNam.
  • thani – sahakAri kAraNam.
  • viththu – upAdhAna kAraNam.
  • mudhal thani … – When will I come and unite with you who are primary, incomparable and complete in qualities, wealth etc?
  • enai nAL vandhu kUduvan – Even for those who realised their true nature by the knowledge granted by him, they can speak like pirAtti [in desiring to unite with him].
  • nAn – I who have understood the nature of paramapadham; I who desired for your distinguished form.
  • mudhal thani angum ingum muzhu muRRuRu vAzh pAzhAy – In mahath etc which are primary, incomparable and present everywhere.
  • muRRu – everywhere.
  • uRu – pervading everywhere.
  • vAzh pAzhAy – the level playing field for chEthanas to attain bhOgam (worldly enjoyment) and mOksham (liberation).

[The introduction section is repeated here and the pAsuram is explained once more from the beginning for the sake of a SrIvaishNava who arrived late while nampiLLai was explaining the meaning of this pAsuram]

  • mudhal thani viththEyOmudhal – nimiththa kAraNam, thani – sahakAri kAraNam, viththu – upAdhAna kAraNam.
  • muzhu mU ulagu Adhikku ellAm – By “mU ulagam“, the three layered aNdam as in “kruthakam, akruthakam, kruthAkruthakam” is explained; by muzhu, the countless oval shaped universes as said in SrIvishNu purANam 2.7.27 “aNdAnAnAnthu sahasrANAm sahasrANyayuthAni cha – IdhruSAnAntha thathra kOti kOti SathAni cha” (In that mUla prakruthi thousands of crores of oval shaped universes are present) are explained; by “Adhi“, the AvaraNams (covering layers) which are the causes for these aNdams are explained. Hence, oh you who are the cause for everything staring with the three worlds!

Note: kruthaka [The bottom seven layers of the universe – athala to pAthAla and the three middle layers – bhUr lOka, bhuva lOka and svarga lOka; these are completely destroyed as part of avAnthara praLayam (intermediary deluge at the end of brahmA’s day) and subsequently recreated], akruthaka [The top three layers of the universe – sathya lOka, thapa lOka and jana lOka; these remain in tact during avAnthara praLayam with their residents] and kruthAkruthaka [mahar lOka; this remains in tact during avAnthara praLayam, but the residents shift to higher layers at that time].

  • mudhal … – Being the primary, incomparable, complete in qualities and wealth, you who are having the universe as your body.

Thus, until now, bhagavAn having leelA vibhUthi (materialistic realm) is explained; subsequently – AzhwAr says that he desires to see the divine beauty of emperumAn’s divine form which is enjoyed by nithyasUris.

  • unnai – bhagavAn having nithya vibhUthi (spiritual realm) is explained. Will just saying “unnai” explain his having nithya vibhUthi? Yes, it will; when emperumAn and pirAtti are mentioned as in thiruvAimozhi 4.9.10oNdodiyAL thirumagaLum nIyumE nilA niRpa – kaNda sadhir” (While SrImahAlakshmi, the one who is having distinguished forearms with ornaments like bangles, and you stand alone – determined the best means), the whole of paramapadham is implied.
  • unnai – You who are as said in thiruvAimozhi 4.5.1 “vIRRirundhu Ezhulagum thanik kOl sella” (sarvESvaran, the lord of all, being distinct from every other entity, seated to conduct seven types of worlds with his matchless sceptre), having
    • divine crown which can be confused as said in thiruvAimozhi 3.1.1mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO” (Did the radiance of your divine face rise upwards to become the radiance in your divine crown?)
    • divine hair as said in thiruvAimozhi 7.7.9mAyan kuzhal” (divine hair of krishNa who is having an amazing form), the beautiful divine face as said in thiruvAimozhi 7.7.8kOL izhaith thAmaraiyum kodiyum pavaLamum villum kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum kOL izhaiyA udaiya kozhunjOdhi vattangol?” (Is it a complete jyOthirmaNdalam with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which, in itself, is an ornament, is stealing the life out of me, who is having cruel sin)
    • divine neck which resembles the neck of youthful areca tree and conch, which are imprinted with the ornaments worn by the nAchchiyArs (divine consorts) in their hands
    • divine shoulders as said in thiruvAimozhi 6.6.6kaRpagak kAvana naRpala thOL” (emperumAn who has many shoulders which resemble a garden of kaRpaga trees)
    • divine chest which is like the palace of periya pirAttiyAr, which will drive her crazy to say as in thiruvAimozhi 6.10.10agalagillEn” (I cannot leave) while enjoying it eternally, which is said as in periyAzhwAr thirumozhi 1.3.10 “kurumA maNip pUN kulAvith thigazhum thirumArbu” (the divine chest where the kausthuba gem joyfully exists)
    • divine stomach which roams around in the hearts of nithyasUris and mukthAthmAs as said in amalanAdhipirAn 4 “uLLaththuL ninRu ulAginRadhE” (staying in my heart and roaming around in there)
    • divine navel which resembles a whirl in the ocean of beauty
    • hip which cannot be explained any further as said in thiruvAimozhi 5.5.8algulum” (hip)
    • slender waist
    • divine lower garment which appears to have branched out of his divine body, which resembles the sky in the dusk time as said in amalanAdhipirAn 3 “andhi pOl niRaththAdaiyum” (the lower garment which resembles the complexion of dusk)
    • divine thighs which are profound as a plantain stem
    • divine shins which resemble the thorny stem of a lotus flower (due to having goosebumps)
    • divine feet which are having the symbols as said in sthOthra rathnam 31kadhA punaS SankharathAngakalpaka dhvajAravaindhAnkuSa vajralAnchanam” (Oh thrivikrama! When will my head be decorated with your two divine feet which are having [the marks of] Sankha , chakra , et al?), which are so tender to make the pirAttis hesitate to massage them, which are perfectly enjoyable as said in thiruvAimozhi 1-5-8thEnE malarum thiruppAdham” (the divine feet from which honey will drip)
  • enai nAL vandhu kUduvan – When will I come and reach you? Since he was granted unblemished knowledge and devotion by emperumAn as said in thiruvAimozhi 1.1.1mayarvaRa madhinala aruLinan“, he can speak like pirAtti.
  • nAn – I who desired to see that form.
  • mudhal thani angum ingum muzhu muRRu uRu vAzh pAzhAy – All of mahath etc, which are primary, incomparable and present everywhere.
  • muRRu – Fully. Everywhere.
  • uRu – Pervading.
  • vAzh pAzhAy – Being the AthmA of prakruthi (primordial matter) which is a level playing field to facilitate bhOga and mOksha for chEthanas (sentient beings).
  • mudhal … – Being the primary and controller for prakruthi.
  • thani – Incomparable.
  • sUzhndhu – Pervading primordial matter and the effectual entities of such matter.

While pervading,

  • aganRu Azhndhu uyarndha – Pervading in ten directions with knowledge.
  • mudivileeyO – Oh controller of the incomprehensible AthmAs!
  • mudivilee – mudivu – nASam (destruction), being eternal unlike prakruthi which gets destroyed (fully transformed).

I have seen you who are the cause and in-dwelling soul of all aspects of matter and AthmAs; when will I see you who are enjoyed by nithyasUris in paramapadham? It is not sufficient to enjoy you with your form of being the controller of chith and achith in both kAraNa (causal) and kArya (effectual) state, as shown by you; I would like to enjoy you with your distinguishded form in the special abode of paramapadham.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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siRiya thirumadal – 28 – nArAr uRi

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nArAr uRiyERRi nangamaiya vaiththadhanaip
pOrAr vERkaN madavAL pOndhanaiyum poyyuRakkam                               31
OrAdhavan pOl uRangi aRivuRRuth

Word by Word Meanings

nAr uRi ERRi – keeping [the butter obtained after churning curd] on a pot suspended by a network of ropes (such that even a finger cannot enter it)
nangu amaiya vaiththadhanai – kept in the most protected way
pOr Ar vEl kaN madavAL – that yaSOdhA who has (sharp) eyes which are like a warring spear
pOm thanaiyum – until she went out
OrAdhavan pOl poy uRakkam uRangi – feigning sleep as if he knew nothing
aRivu uRRu – waking up (soon after she left)

vyAkyAnam

nAr Ar uRi ERRi – it is an uRi [a network of ropes suspended (from the ceiling in a room) to keep pots and other vessels out of reach of rodents etc] which is full of strings / ropes. The strings were packed so tightly that one cannot insert even a finger through them.

ERRi – just as one places the facade stone atop a gOpuram (temple tower) with lot of effort, yaSOdhA placed the uRi  with lot of effort.

nangamaiya vaiththadhanai – she kept the butter well protected in a pot [in that uRi) in such a way that if thieves enter to steal the butter, they will be trapped by the strings

nangu vaiththadhanai – she kept the butter in such a way that the butter that he would desire to eat was out of his reach. The fortune teller is despising yaSOdhA, wondering if she is a mother!

pOr Ar veRkaN madavAL – one who has eyes which engage in a war-like situation by darting in all directions. Even though she has kept the butter safely, if he (kaNNa) sees it, the butter cannot escape. Hence yaSOdhA keeps looking in all directions before keeping the butter in the uRi.

pOndhanaiyum – until she left that place. Just as a day appears to his devotees, who are unable to attain him, to be 1000 kalpa (one kalpa is daytime in the life of brahmA) as mentioned in thiruvAimozhi 10-3-1oru pagal Ayiram UzhiyAlO” (the daytime when kaNNa goes to forest to graze the cows appears to be thousands of yugas to the cowherd girls), each passing moment when he is unable to grab the material which has been touched by his devotees appears to be a thousand kalpas.

pOndhanaiyum – since he is capable of playing a trick on her to steal the butter which he likes a lot and which she has kept in the pot, why is he waiting for her to move away from that place? Is it because of any lesser interest now in butter? The reason is that he has already stolen and eaten a lot of butter from several other places. Since he has already eaten plenty of butter, he is a bit sluggish and is waiting patiently.

poy uRakkam – yaSOdhA thinks that he is really sleeping. But in reality, he is very much awake. Just as his sleep during deluge is termed as yOganidhrA (meditative sleep when the body is resting and mind is awake fully) or kaLLanidhdhirai (deceptive sleep) or aRithuyil (sleeping while remaining conscious of outer world), AzhwAr calls this sleep of kaNNa’s as poy uRakkam (deceptive sleep).

OrAdhavan pOl  uRangi – he lay down such that one would think that all that he knows is only sleep and that he would remain motionless even if woken up several times.

aRivuRRu – just as wisdom dawns on certain achEthana (insentient) entities, he suddenly came to life. After she (yaSOdhA) left, he played out as if he were really sleeping by stretching his body, yawning etc.  Knowing his craftiness, if she were to re-enter suddenly, it would appear as if he were really sleeping.

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

thiruvAimozhi – 10.10.8 – peRRinip pOkkuvanO!

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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!

Listen

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

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

siRiya thirumadal – 27 – ErAr idai

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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

siRiya thirumadal – 26 – vArAr vanamulaiyAL

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vArAr vanamulaiyAL maththArap paRRikkoNdu

Word by Word Meanings

vAr Ar vana mulaiyAL – yaSOdhA, who has beautiful bosoms, draped in corset
maththu Ara paRRikkoNdu – holding on to the churning-staff firmly

vyAkyAnam

vArAr vana mulaiyAL – once she smiles, he desires to suckle, knowing that her anger has evaporated. In order to ensure that children do not indulge in eating excessively, elders would give a coat of a medicine over them. In the same way, the bosoms are covered by a corset. It would appear to challenge the child “If possible, untie”

maththArap paRRikkoNdu – Is it possible to pass time, by continuously engaging with him? One has to carry out household work too! Hence, she is churning curd. Aren’t there servants to look after household work? Is it that their wealth is limited such that she has to carry out the household work herself? No it is not like that – one who has cows in plenty cannot have his wealth limited. The reason for her to churn the curd herself is – since the product of churning [butter]  is something which her pet child desires to eat, she does the churning herself. Moreover, since it is the work of her clan [the clan of herds-people], she engages with it, herself. Just because one is wealthy, is it proper to engage servants to carry out sandhyAvandhanam [saluting dhEvathAs during dawn, noon and dust]? Thus, this is the profession of her clan [to engage with churning].

maththArap paRRikkoNdu – this describes her status of holding on to the churning staff after she churns a couple of times. Once she starts churning, due to the act of having to churn, her divine body, due to its soft nature, trembles and she has to hold on to the churning staff.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.10.7 – kOla malarp pAvaikku

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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 seventh pAsuram, AzhwAr says “You mercifully lifted me up from the ocean of samsAra and united with me since I am a servitor of periya pirAtti, just as you lifted up SrI bhUmip pirAtti who was drowned in the ocean of deluge and just as you churned the ocean and brought out periya pirAttiyAr and united with them; will I let you escape after having attained you who showed great love towards me?”

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

kOla malarp pAvaikku anbAgiya en anbEyO
neela varai iraNdu piRai kavvi nimirndhadhoppa
kOla varAgam onRAy nilam kOttidaik kINda endhAy!
neelak kadal kadaindhAy! unnaip peRRu inip pOkkuvanO

Listen

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

kOlam – physical beauty
malar – having enjoyability
pAvaikku – for pirAtti
anbAgiya – due to the love
en – towards me as well
anbEyO – having great love

(as said in “samuththithO neela ivAchalO mahAn“)
neela varai – blue mountain
iraNdu piRai – two crescent moons
kavvi – holding
nimirndhadhu oppa – and as rising
kOlam – having distinguished physical beauty
onRu – a unique
varAgamAy – being mahAvarAha (great boar)
nilam – earth

(immersing in the deluge and lifting it)
kOttidaik koNda – with the act of placing on the divine tusk
endhAy – being my lord (who reveals how he will lift me up from the samsAra)
neelam – bluish (due to your shadow falling on it)
kadal – ocean
kadaindhAy – oh one who churned and engaged in hard work to protect your devotees!
unnai – you (who are good to me and protect me through purushakAram [of pirAtti] in this manner)
peRRu – having attained
ini – after fully having you in my hand
pOkkuvanO – will I let you escape?

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

You are having great love towards me as well due to your love for the beautiful and enjoyable pirAtti. Oh my lord who is having distinguished physical beauty in a unique, mahAvarAha form placing the earth on your tusk the act of which resembles a blue mountain holding two crescent moons and rising up! Oh one who churned the bluish ocean and engaged in hard work to protect your devotees! Having attained you and after having you fully in my hand, will I let you escape? “neelak kadal” could also mean ocean with bluish precious gems.

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

  • kOla malarp pAvaikku anbAgiya en anbEyO – The words mercifully spoken by parASara bhattar [to nanjIyar] during his final moments – Our followers should recite this pAsuram along with dhvayam. Because he is friendly towards periya pirAttiyAr, he is dear towards us who are her servitors. AzhwAr is identifying the root cause for his love as said in “thirumAl ennai ALumAl” (one who is having Sriya:pathithvam, is very infatuated). Am I not the confidential servitor of the private quarters?

AzhwAr is asking “Isn’t there any cause for my love?”

  • neela varai … – Just as a dark mountain is rising up with two crescent moons. The earth on the divine tusk resembles the mole in the crescent moon.
  • kOla varAgam – emperumAn’s form as explained in nAchchiyAr thirumozhi 11.8 “mAsudambil nIr vArA” (muddy water dripping from his dirty body) is the cause for warding off evil eyes for AzhwAr; as the beloved lady remained in dirt as said in “pAsi thUrththuk kidandha pAr magaL” (SrI bhUmip pirAtti, who was covered with algae), had emperumAn arrived in his original form, it would have been a farewell for his love. The form which he assumed to reduce his glory, has made AzhwAr ward off evil eye from him.
  • onRAy – AzhwAr is saying, emperumAn has only assumed the form of a wild boar; but he is distinguished, due to having grown to cover the three worlds.
  • nilam kOttidaik koNda endhAy – Oh one who lifted me who was consumed by the ocean of samsAra just as you reached up to the wall of the universe to lift the earth which was consumed by the deluge and placed it on your tusk!
  • neelak kadal kadaindhAy – Oh one who churned the ocean to acquire pirAtti!
  • neelak kadal – It [milky ocean, which is usually white] has become dark due to the one who churns it; [alternative explanation] the change in complexion due to dropping all the herbs; [another explanation] by the blue colour, the blue precious gems are indicated and hence saying rathnAkara (abode of gems) which has abundance of such gems.
  • unnaip peRRu inip pOkkuvanO – Will I let you escape after you engaged in activities similar to attaining SrI bhUmip pirAtti and periya pirAtti, and attaining me? Am I going to abandon the wealth, after being involved in the result acquired by your effort?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

siRiya thirumadal – 25 – sIrAr kalaiyalgul

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sIrAr kalaiyalgul sIradich chendhuvar vAy                            29

Word by Word Meanings

sIr Ar kalai algul sIr adi sem thuvar vAy – one having a waist draped with a beautiful sari, having beautiful legs, having deep reddish mouth

vyAkyAnam

sIr Ar kalai algul – one having a wealthy garment and waist. The opulence for yaSOdhA’s sari is that the turmeric powder applied on kaNNa’s divine form, the black pigment applied on his eyes and the dust which settles on him when he goes out to play, get transferred on to her sari. This is its opulence. She would decorate and dress herself well so that kaNNa will not be angry. However, in a short time, whatever is on his divine form will settle down on her divine sari.  This is the eminence for her sari. The term sIr Ar is also an adjective for her waist. The eminence for the waist is that it gets broken due to carrying kaNNa often, just as it is mentioned in periyAzhwAr thirumozhi 1-2-9 “eduththukkoLLil marungaiyiRuththidum” (if yaSOdhA takes kaNNa on her waist, he tries to get down from there, breaking her waist in the bargain). In the olden days, the preceptors would fold and hang out their clothes which they had worn on the day of festival in SrIrangam temple, on the clothesline, saying “This is the dress which had worshipped emperumAn on the auspicious day of festival”. They will hang out the dress till the festival returns the next year and keep worshipping it. The opinion here is that connection with emperumAn gives eminence to [yaSOdhA’s] sari too.

sIr adi – divine feet which are wealthy. If he [kaNNa] indulges in mischief while being carried by yaSOdhA on her waist, will she not push him down? When she pushes him, he embraces [her] legs. Has it not been mercifully said in perumAL thirumozhi 5-1 “arisinaththAl InRa thAy agaRRidinum maRRavaL aruL ninaindhE azhum kuzhavi adhuvE poL irundhEnE” (I am in the state of that child which cries out for the mercy of its mother even if she pushes it away, out of anger) and in sthOthra rathnam 26rushA nirashthO’pi SiSusthanandhayO na jAthu mAthuScharaNou jihAsathi” (even if the suckling child is kicked out by the mother in anger, the child will not let go of that leg (which kicked it))?

sendhuvar vAy – once he embraces her legs, she will try to shake him away. As she tries to shake him away, he will repeatedly embrace her legs. Looking at that, she will smile with her reddish mouth.

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

thiruvAimozhi – 10.10.6 – enakku ArAvamudhAy

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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 sixth pAsuram, AzhwAr says “You, who are very determined towards me just as you are towards periya pirAttiyAr, who showed great attachment even towards my body/nature, and consumed me, should mercifully accept me quickly, without neglecting me”.

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

enakku ArAvavamudhAy enadhAviyai innuyirai
manakkArAmai manni uNdittAy ini uNdozhiyAy
punakkAyA niRaththa puNdarIgak kaN sengani vAy
unakkERkum kOlamalarp pAvaikkAnbA! en anbEyO

Listen

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

punakkAyA – Like a kAyAmpU (purple coloured flower) in its own habitat
niRatththa – having complexion
puNdarIgam – like puNdarIka (lotus)
kaN – divine eye
sem kani vAy – having reddish divine lips
unakku ERkum – matching your
kOlam – having divine form
malar – being perfectly enjoyable due to being born in flower
pAvaikku – for lakshmi who has internal qualities matching her femininity
anbA – being the beloved
en anbEyO – Oh you, who are the embodiment of my love!
enakku – for me
ArA amudhAy – being perfectly enjoyable person
enadhu Aviyai – my nature/body (which is to be given up)
in uyirai – my distinguished AthmA
manakku – for the heart
ArAmai – desiring so much to remain dissatisfied
manni – eternally
uNdittAy – enjoyed;
ini – from now onwards
uNdozhiyAy – you should let me enjoy further.

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

You are the beloved for lakshmi who has internal qualities matching her femininity, who is perfectly enjoyable due to being born in flower and is having divine form matching your form which is having the complexion of a kAyAmpU, having divine eyes which resemble lotus and reddish divine lips; oh you who are the embodiment of my love! You eternally enjoyed my nature/body and my distinguished AthmA, being perfectly enjoyable person for me and with your heart desiring so much to remain dissatisfied; from now onwards, you should let me enjoy further. It is natural for ISvara to be the natural enjoyer and chEthana (AthmA, sentient being) to be the enjoyed; the ultimate state of the pleasure caused by such experience leads to chEthana being the enjoyer and ISvara being the enjoyed. Hence, based on the true nature [of AthmA] as said in thaiththirIya upanishath “ahamannam” (I am the enjoyed), by explaining AthmA being enjoyed and ISvara being the enjoyer as in “annamadhantham“, ended with explaining AthmA being enjoyer [and ISvara being the enjoyed] due to the ultimate state of the sentient nature of the AthmA as said in “adhmi“.

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

  • enakku ArA amudhAy – You are unlike the worldly nectar, which is like saltwater enjoyed by the dhEvathAs. You, who are enjoyed even by all the nithyasUris, granted yourself to me who is a samsAri.
  • enadhu Aviyai – Having my claim of ownership as the only reason, you desired by body just as the sweat and dirt of the beloved woman will be desired by a kAmuka (man who is in love).
  • in uyirai – In bhagavAn’s opinion, AthmA is very fragrant. Alternatively, just as Tuesday is said as mangaLavAram (auspicious day), AzhwAr is sarcastically saying that the AthmA is inferior due to the connection with matter.
  • manakku ArAmai … – For manas (mind/heart).
  • ArAmai – Without getting satisfied.
  • manni uNdittAy – You eternally enjoyed.
  • ini uNdozhiyAy – Don’t stop what you started, fully enjoy me. Did I assist you in any way for what you have done to me to bring me up to this stage? Should I pray to you to have you fulfil your own duty? It appears that AzhwAr’s nectar is having the ability to be the enjoyer!
  • punak kAyA … – Will it match your stature to like this AthmA (AzhwAr) and its SarIram (body)? Will it match the stature of those [pirAtti et al] who are dear to you?
  • punak kAyA niRaththa – Your form resembles a well blossomed kAyAmpU in its natural habitat.
  • puNdarIgak kaN – The eyes are showering the nectar of vAthsalyam (motherly forbearance).
  • sem kani vAy – Your smile resembles reddish fruit. These are your aspects which are dear to pirAtti.
  • punak kAyA … – It appears as if a kAyAm tree is flowering as lotus and ripening into a reddish fruit. This is how his divine form, divine eyes and divine lips are.
  • unakkERkum – She is so tender that she cannot even be explained through words as done in emperumAn’s case. Oh you who are dear to pirAtti who is having a comparable, beautiful form to you and who appears to be made of the buds of a flower! AzhwAr is speaking about the beauty in saying “unakkERkum kOlam“. AzhwAr is doing nyAyAthidhESam (comparing a quality, that is beauty [svarUpAthidhESam – comparing the entity itself]).
  • kOla malarp pAvaikku anbA! en anbEyO! – Towards her, you are having love, but towards us, I cannot distinguish between love and you who are having such love; just as gyAthA (knowledgeable person – AthmA) is said as gyAnam (knowledge). SArIraka mImAmsA 2.3.30 “thath guNa sArathvAth thathvyapadhESa:” (for AthmA, since gyAnam as a characteristic is the essence, it is referred to as gyAnam itself, just as a person is called gyAnavAn (one with knowledge))

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

thiruvAimozhi – 10.10.5 – pOra vittittu

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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 fifth pAsuram, AzhwAr says “If you are abandoning me considering that I can attain you with my own effort, is there anything known as I and mine? I will only perish”.

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

pOra vittittu ennai nI puRam pOkkal uRRAl pinnai yAn
Araik koNdu eththai andhO enadhenbadhen? yAnenbadhen?
thIra irumbuNda nIradhu pOla en Aruyirai
Arap paruga enakku ArAvamudhAnAyE

Listen

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

thIra – to be cured (of its fever)
irumbu – iron
uNda – drank
nIradhu – like water
en Aruyirai – my AthmA’s
Ara – fully (to cure the fatigue)
paruga – to drink
enakku – for me
ArA – insatiable
amudhAnAyE – you became nectar;

(this being the case)
nI – you (who revealed yourself to let me enjoy you knowing your greatness and to lead me to the goal)
pOra vittu – discarding it (after destroying it)
ittu – abandoning me (like an insentient object will be abandoned)
ennai – me (who has no other refuge)
puRam – in worldly pleasures which is outside (of you)
pOkkal uRRAl – if you think about doing it
pinnai – subsequently (after being abandoned by you who are omnipotent)
yAn – I (who am incapable)
AraikkoNdu – with who else (who will lead me to the goal)
eththai – which goal
andhO – alas! (will attain);
enadhu enbadhu en – I have no faculties which can be claimed as mine
yAn enbadhu en – there is no independent doer to be claimed as I.

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

Just as iron drank water to cure its heat, to eliminate the fatigue of my AtmA, you became the insatiable nectar for me to drink fully; if you think about discarding and abandoning me and making me to engage in worldly pleasures which is outside of you, subsequently which goal will I attain, and  with who else; alas! I have no faculties which can be claimed as mine and there is no independent doer to be claimed as I. Implies that there is nothing left. AzhwAr becomes sad in saying the contrary words “AraikkoNdu eththai“. Also implies that AzhwAr is saying “You revealed your enjoyability to fully drink me as said in ‘irumbuNda nIrpOl en AthmAvai muRRap paruginAn‘ “.

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

  • pOra vittu ittu – Abandoning me and pushing me away from you.
  • ennai – I, who have no other refuge.
  • nI – You, who brought me up to this level starting from srushti (creation); you who are the protector of all.
  • ennai – I, who am the ultimate state of ignorance and inability.
  • nI – You, who are complete in knowledge and ability. It looks like pushing someone who is not able to reach the shore, in to the river.
  • ennai nI – There is one person who is blind and lame; there is another person who has fit eyes and legs; AzhwAr is asking “who will lead whom?” As said in jithanthE sthOthram “naiva kinchith parOkshanthE prathyakshOsi na kaSchith” (There is nothing that you are unaware of; you are not known by anyone).
  • nI – You, who are said as in nAnmugan thiruvandhAdhi 60AL pArththuzhi tharuvAy” (searches for devotees) and thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches).
  • puRam pOkkal uRRAl – If you are determined to engage me outside of you. If you abandon me considering that I can take care of my own destiny.
  • pinnai yAn Araik koNdu eththai – After being abandoned by you who are omnipotent, what means can I, who am unable, pursue, and to attain what goal? AzhwAr is saying “Arai” (by whom) to indicate that the goal can be attained with the help of a sentient being and not merely with insentient activities [such as karma, gyAna, bhakthi yOgam].
  • andhO – It is sad that I have to advice you who said in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (surrender unto me only)!
  • enadhu enbadhen yAn enabdhen – AzhwAr is saying “I am gone”.
  • nIr … – Just as a hot iron [object like rod] will absorb the water to reduce its fever [heat], you showed your perfectly enjoyable nature and captivated me, to fully enjoy my AthmA, .
  • en Ar uyirai Arap paruga – I thought you united with me to eliminate my fatigue; but it seems that you showed yourself to me to eliminate your own fatigue. You showed yourself to me for your own sake. Alternative explanation – vibhakthi vyathyayam (case should be changed) [i.e. Aruyirai should be changed to Aruyir – dhvithIyA vibhakthi (accusative case) should be changed to prathamA (nominative case)]; to have my AthmA drink you fully; in this case, it will mean “Just as hot iron will drink water to eliminate the heat, oh one who previously remained perfectly enjoyable for me and allowed me to drink you to eliminate all my heat!” [in the first explanation, emperumAn is equated to hot iron and in the alternative explanation, AzhwAr is equated to hot iron]
  • enadhu enbadhen yAn enbadhen – When asked “If the result is yours, should you also not have a part in the means?” AzhwAr says “Is there any separate faculty for me? Is there an entity named ‘I’ which can remain separate from you? Is there anyone else other than the SarIri (AthmA) who can protect the SarIra (body)? [Here bhagavAn is AthmA and AzhwAr is the body]”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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