Daily Archives: July 26, 2020

thiruvAimozhi nURRandhAdhi – 64 – AzhivaNNan

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Essence of thiruvAimozhi 7.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn’s series of victories and is mercifully explaining it.

How is that done? AzhwAr became sorrowful due to great devotion as said in thiruvAimozhi 7.3.8maN thiNi gyAlamum Ezh kadalum nIL visumbum kazhiyap peridhAl” (my love remains huge, beyond the earth which is abundant with land, seven oceans and ether, having consumed them all). emperumAn fully manifested his series of victories starting from measuring the worlds to lifting the gOvardhana hill, which were hinted in his incarnations in thiruvAimozhi 7.3.7pEreyil sUzh kadal then ilangai seRRa pirAn” (thenthiruppEreyil emperumAn, the benefactor, who destroyed the well organized lankA which is surrounded by the ocean), to change the mood of AzhwAr and sustain AzhwAr. AzhwAr enjoys that and becomes joyful. mAmunigaL mercifully explains this principle explained in “Azhiyezhach changum” starting with “AzhivaNNan“.

pAsuram

AzhivaNNan than visayam Anavai muRRum kAtti
vAzh idhanAl enRu magizhndhu niRka – Uzhil avai
thannai inRu pOl kaNdu thAn uraiththa mARan sol
pannuvarE nalladhu kaRpAr

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word-by-word meanings

Azhi vaNNan – emperumAn who has the complexion of an ocean
than visayam Anavai muRRum kAtti – fully manifested his series of victories
idhanAl vAzh enRu – (said towards AzhwAr) sustain yourself with these
magizhndhu niRka – remained joyful
Uzhil avai thannai – the historical incidents
inRu pOl kaNdu – visualising as if they are happening now
thAn uraiththa – mercifully spoke as an outlet for such experience
mARan sol – AzhwAr’s divine words
pannuvarE – those who recite
nalladhu kaRpAr – are considered to have recited distinguished words.

Simple Translation

emperumAn who has the complexion of an ocean fully manifested his series of victories, saying to AzhwAr “sustain yourself with these” and remained joyful. AzhwAr, after visualising the historical incidents as if they are happening now, mercifully spoke as an outlet for such experience. Those who recite such AzhwAr’s divine words are considered to have recited distinguished words.

Highlights from vyAkyAnam

  • Azhi vaNNan than visayam Anavai muRRum kAtti vAzhidhanAl enRu magizhndhu niRka – That is, as said in “Azhi nIr vaNNanai achchudhanai” (emperumAn who is having the complexion of ocean and who never abandons his devotees), sarvESvaran who is having invigorating form, manifested all his activities which represent his series of victories, to AzhwAr and told AzhwAr to sustain joyfully seeing those and showed those forms. That is, as said in SrI rAmAyaNam bAla kANdam 4.7 “chiranirvruththamapyEthath prathyakshamiva dharSitham” (Though this happened long ago, it appears as if it is happening now), finally sustained by joyfully saying in “kunRam eduththa pirAn adiyArodum onRi ninRa satakOpan” (SatakOpa who stood amidst the devotees of the benefactor who lifted the gOvardhana hill) [11th pAsuram]. It is said in SrI rAmAyaNam ayOdhyA kANdam 12.104 “nandhAmi paSyannapi dharSanEva …” (If I see him in person, I feel like a youth, once again). AzhwAr saw the following incidents and sustained himself:
    • Measuring the worlds – “Azhi ezhach changum villum ezhath thisai vAzhi ezhath thaNdum vALum ezha aNdam mOzhai ezha mudi pAdham ezha appan Uzhi ezha ulagam koNdavARE” (The divine chakra appears to rise to the front, along with the conch, the bow, the mace and the sword; the tumultuous sound of mangaLASAsanam was raised by those who are present in every direction; the divine crown and the divine feet rise together to break the top portion of the oval shaped universe and the bubbles [from the water] rose; this is how amazing, the method by which sarvESvaran, who is the lord of all measured and accepted the world, to commence the distinguished times!) [1st pAsuram]
    • Amazing act of churning of the ocean – “ARu malaikku edhirndhOdum oli aravURusulAy malai thEykkum oli kadal mARu suzhanRu azhaikkinRa oli appan sARu pada amudham koNda nAnRE” (On that day when sarvESvara, the great benefactor, caused great festivity for the dhEvas and obtained the nectar, the following sounds occurred – a) the sound of rivers flowing in the opposite direction towards the mountain, b) the sound of the rubbing of the body of vAsuki, the serpent, which is coiled around the manthara mountain and c) the sound of the calling [noise] of the ocean turning around and whirling) [2nd pAsuram]
    • The ability of lifting up the earth – “nAnRila Ezh maNNum thAnaththavE pinnum nAnRila Ezh malai thAnaththavE pinnum nAnRila Ezh kadal thAnaththavE appan UnRi idandhu eyiRRil koNda nALE” (At the time when earth was submerged in the deluge, emperumAn, the great benefactor, pushed it into the shell of universe, dug it out and kept it on his tusk; the different regions of land in the form of seven islands became established in their original locations, without slipping; further, the seven main mountains became rooted in their original locations, without shaking; further, the seven oceans became established in their original locations, without breaching their shores) [3rd pAsuram]
    • Swallowing of the universe – “nALum ezha nila nIrum ezha viNNum kOLum ezha eri kAlum ezha malai thAnum ezhach chudar thAnum ezha appan ULi ezha ulagam uNda UNE” (How amazing the way emperumAn, the great benefactor, consumed the world as said in “He ate with great hunger” to subdue the division between day and night, land and water, sky and planets, mountain bases and shining objects such as stars!) [4th pAsuram]
    • Conducting the amazing mahAbhAratha battle – “UNudai mallar thadharndha oli mannar ANudaich chEnai nadungum oli viNNuL ENudaith thEvar veLippatta oli appan kANudaip pAratham kaiyaRai pOzhdhE” (When krishNa who is partial towards his followers, joined his hands and clapped them to conduct the mahAbhAratha war, the following sounds were heard – a) the great wrestlers who have muscles, which give strength, banging each other and falling down, b) the trembling of the kings’ armies which are having great soldiers and c) the appearance and celebration of prime dhEvathAs per their respective position, on the sky) [5th pAsuram]
    • Destroying hiraNya – “pOzhdhu melindha pun sekkaril vAn thisai sUzhum ezhundhu udhirap punalA malai kIzhdhu piLandha singam oththadhAl appan Azh thuyar seydhu asuraraik kollumARE” (When the day was ending, emperumAn rose in the form of narasimha, who helps his followers, to create a pool of blood in the youthfully reddish sky at dusk and the surrounding directions, and killed hiraNya, the demon; the method through which he killed the demon looked similar to a lion tearing down a mountain) [6th pAsuram]
    • Eliminating rAvaNa – “mARu niraiththu iraikkum sarangaL ina nURu piNam malai pOl puraLa kadal ARu maduththu udhirap punalA appan nIRu pada ilangai seRRa nErE” (The groups of arrows which were shot, were making great sounds; they caused hundreds and hundreds of dead bodies of the rAkshasas to fall, like mountains falling down; the ocean became filled with a flood of blood through the rivers; this is how chakravarthith thirumagan, who is the benefactor to his followers, fought the war honestly, to bring lankA down to ashes) [7th pAsuram]
    • Act of severing the many hands of bANa – “nEr sarindhAn kodik kOzhi koNdAn pinnum nEr sarindhAn eriyum analOn pinnum nEr sarindhAn mukkaN mUrththi kaNdIr appan nEr sari vANan thiN thOL koNda anRE” (On that day when krishNa who helped anirudhdha, won over the strong shoulders of bANa who sided [with rudhra et al], subrahmaNya, who has peacock flag, fell down, unable to resist; further, agni, with rising flame, fell down, unable to resist; further, rudhra, the chief among dhEvathAs, having great power due to having three eyes, ran away from the battlefield; aren’t these well known?) [8th pAsuram]
    • The initial/direct creation of universe – “anRu maN nIr eri kAl viN malai mudhal anRu sudar iraNdu piRavum pinnum anRu mazhai uyir dhEvum maRRum appan anRu mudhal ulagam seydhadhumE” (During the initial creation, the great benefactor, who is the creator of the universe, created the universe; he created the five elements starting with earth etc which are the causes and the mountains etc which are worldly objects; he created both moon and sun and other radiant objects; further he created rain, creatures which depend on the rain, the dhEvas who grant the rain and other creatures. Implies that AzhwAr is talking about the initial creation after total deluge instead of subsequent creation) [9th pAsuram]
    • skill of lifting the gOvardhana hill – “mEy nirai kIzh puga mA puraLach chunai vAy niRai nIr piLiRich choriya ina Anirai pAdi angE odunga appan thI mazhai kAththuk kunRam eduththAnE” (krishNa, who eliminates danger, lifted up the gOvardhana hill, stopped the disaster-causing rain, for the grazing cows to take shelter underneath it, to have the animals residing on the hill roll down and fall, to have the ponds which have water filled up to the top, pour down with a tumultuous sound, and to have the groups of cows and cowherds of thiruvAyppAdi take shelter there) [10th pAsuram]
  • Uzhil avai thannai – The past, historical, victorious incidents.
  • inRu pOl kaNdu – Seeing them now, as if they are happening in present.
  • thAn uraiththa mARan sol – The divine words of AzhwAr who mercifully spoke them as an outlet for his experience.
  • pannuvarE nalladhu kaRpAr – Only those who analyase and meditate upon those divine words, will be considered to practice the distinguished words which are meant for their happiness and well-being. Implies, only those who know and meditate upon AzhwAr’s divine feet as their refuge, are all-knowing and meditating upon the apt aspects.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 63 – veLLiyanAmam

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

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Essence of thiruvAimozhi 7.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of losing his heart in thenthiruppEr and is mercifully explaining it.

How is that done? Previously he remained unconscious to be unable to speak about his state, became awakened just on hearing the divine names of periya perumAL being the pampering, lost his heart meditating upon bhagavAn’s distinguished nature, urgently set out to go to thenthiruppEr, where periya perumAL is present. Those who were in close proximity advised him “It does not fit the true nature of the self to rush in this manner. Should you not wait patiently for him to come, guarding our servitude, singing his glories?” AzhwAr reveals his determination saying “I will certainly not avoid going there” in the mood of someone else [parAngusa nAyaki, the feminine manifestation]. mAmunigaL mercifully explains this principle explained in “veLLaich churi sangu” starting with “veLLiyanAmam“.

pAsuram

veLLiya nAmam kEttu vittaganRa pin mOgam
theLLiya mAl thenthiruppEr senRu puga – uLLam angE
paRRi ninRa thanmai pagarum satakOpaRku
aRRavargaL thAm AzhiyAr

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word-by-word meanings

veLLiya nAmam – sweet divine names of bhagavAn
kEttu – hearing from the mother
mOgam vittu aganRa pin – after being awakened
theLLiya mAl – the wise sarvESvaran (who is mercifully present)
thenthiruppEr – in thenthiruppErnagar
senRu puga – to go and enter
uLLam angE paRRi ninRa thanmai pagarum – mercifully speaking about his divine heart being firmly focussed there
satakOpaRku – on AzhwAr
aRRavargaL thAm – those who have become ananyArha (fully existing for AzhwAr)
AzhiyAr – are deep-hearted.

Simple Translation

AzhwAr, on hearing the sweet, divine names of bhagavAn from the mother, being awakened, mercifully spoke about his divine heart being firmly focussed on thiruppErnagar where the wise sarvESvaran is mercifully present, and set out to go and enter there. Those who have become ananyArha for such AzhwAr, are deep-hearted.

Highlights from vyAkyAnam

  • veLLiya nAmam kEttu – mOgam – vittu aganRa pin – AzhwAr heard the divine names of periya perumAL, who is known as mugilvaNNan (cloud-hued) and who has qualities such as pAvanathva (purity), bhOgyathva (sweetness) and dhArakathva (being the sustainer), from the mother, and became awakened. After that
  • theLLiya mAl thenthiruppEr senRu puga – Setting out to thenthiruppEr where bhagavAn who is knowledgeable in ASritha rakshaNam (protecting the devotees) is present, as said in “thenthiruppErayil sErvan nAnE” (I will reach thenthiruppErai) [1st pAsuram], “thiruppEraiyil sErvan senRE” (I will go to thiruppErai and enter there) [8th pAsuram]. Seeing this extreme act, the mothers, friends and others stop parAnguSa nAyaki saying “this adventurous act is not apt”.
  • uLLam angE paRRi ninRa thanmai pagarum – AzhwAr who responds to those who stop him, highlighting the nature of his heart remaining fixed on bhagavAn who is mercifully seated [in thenthiruppEreyil] even without him as said in periya thiruvandhAdhi 1mundhuRRa nenjE” (my heart which rushed before me). It is said in SrI rAmAyaNam sundhara kANdam 15.52 “asyAthEvyAmanas thasmin thasyachAsyAmprathishtitham” (the mind of sIthA is with SrI rAma and SrI rAma’s mind is with sIthA). AzhwAr explains how he became bound there in,
    • nAnak karunguzhal thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL! nAn iththanai nenjam kAkka mAttEn en vasamanRidhu irAp pagal pOy thEn moyththa pUm pozhil thaN paNai sUzh thenthiruppEreyil vIRRirundha vAnap pirAn maNi vaNNan kaNNan sengani vAyin thiRaththadhuvE” (Oh friends who have black, fragrant hair due to application of fragrant materials! Oh mothers! Oh neighbours! I am unable to stop this independent heart of mine; it is not obedient to me; night and day, it is leaving me and is becoming attached to the reddish fruit like beautiful lips of krishNa who is having a radiant gemstone like form, who is the resident of paramapadham with supremacy, and is now residing, manifesting his greatness, in the fortified thenthiruppEreyil, which is surrounded by cool water bodies and is having flower gardens which are swarmed by beetles.) [2nd pAsuram]
    • sengani vAyin thiRaththadhAyum senjudar nIL mudi thAzhndhadhAyum sangodu chakkaram kaNdugandhum thAmaraik kaNgaLukku aRRuth thIrndhum thingaLum nALum vizhA aRAdha thenthiruppEreyil vIRRirundha nangaL pirAnukku en nenjam thOzhI! nANum niRaiyum izhandhadhuvE” (Oh friend who helped our union previously! My heart is plunged into emperumAn’s enjoyable, reddish fruit like lips; it is residing humbly under the reddish, radiant, tall, divine crown, matching its [crown’s] supremacy; it is becoming joyful seeing the divine ornaments which confirm such supremacy; it is existing exclusively for the greatly enjoyable lotus like divine eyes; it has lost its natural shyness and obedience to the benefactor who is easily approachable in this archAvathAram, highlighting his distinguished nature, mercifully residing in thenthiruppEreyil where festivals are happening continuously without a break, every day and month, manifesting himself to people like us) [3rd pAsuram]
    • izhandha em mAmai thiRaththup pOna en nenjinArum angE ozhindhAr uzhandhiniyAraik koNdu en usAgO! Odhak kadal oli pOla engum ezhundha nal vEdhaththoli ninROngu thenthiruppEreyil vIRRirundha muzhangu sangak kaiyan mAyath thAzhndhEn annaiyargAL ennai en munindhE” (My heart which reached in close proximity there seeking my previously lost complexion, remained with him due to the connection with emperumAn; now, being anguished, what principles will I discuss with those who are ignorant about my state? I am immersed in the amazing activities which reveal his simplicity, beauty etc of the one who is holding the resounding SrI pAnchajanya in his divine hand and is mercifully seated in thenthiruppErEyil where the loud, rising sounds of sAma vEdham recital which resemble the sound of the rising waves of the ocean everywhere, are present always; oh mothers! What is the benefit of your being angry?) [4th pAsuram]
    • kaNNa pirAnukku en peNmai thORREn munindhini en seydhIr annaimIrgAL? munni avan vandhu vIRRirundha kanindha pozhil thiruppEreyiRkE kAlam peRa ennaik kAttuminE” (I lost my femininity to krishNa, the great benefactor who kicked the wheel showing his anger due to the delay in getting mother’s milk, drank from the bosom of the demoniac woman who came in the form of his mother, went between the [twin] arjuna trees and threw the demon who came as a calf on the demon who stood as a wood apple fruit. Now, oh mothers! What did you accomplish by controlling me? Take me to thiruppEreyil which is having well blossomed garden and where he is mercifully seated after arriving there on his own initiative, without any delay and show him to me) [5th pAsuram]
    • kAlampeRa ennaik kAttumingaL” (take me at once to thiruppEreyil and show me) [6th pAsuram]
    • pEreyiRkE pukken nenjam nAdip pErththu vara engum kANa mAttEn Arai ini ingudaiyam thOzhI! en nenjam kUda vallArum illai Arai inik koNdu en sAdhikkinRadhu en nenjam kaNdadhuvE kaNdEnE” (I am not seeing my heart returning to come here, after it went and reached thenthiruppEreyil seeking emperumAn, the benefactor, where he has arrived and mercifully seated manifesting his valour with which he destroyed lankA which was surrounded by big fort and the ocean and was well organised; now, oh my friend! Who are having in this state, as company? There is no one capable who is present here to bring back my heart; now, what benefit can be accomplished with whom? I have also seen what my heart had seen) [7th pAsuram]
    • nenjum niRaivum enakkingillai” (My heart and completeness are not present) [9th pAsuram]
    • nigaril mugil vaNNan nEmiyAn en nenjam kavarndhenai UzhiyAnE” (he is having dark cloud like matchless radiance in his form and the divine chakra; he stole my heart long ago) [10th pAsuram]
  • Alternatively, “veLLiya nAmam kEttu vittaganRa pin mOgam theLLiya mAl thenthiruppEr senRu puga – uLLam angE paRRi ninRa thanmai thanmai pagarum” can be seen as a single sentence.
  • uLLam angE paRRi ninRa thanmai pagarum satakOpaRku aRRavargaL thAm AzhiyAr – Those who remained as said in kaNNinuN chiRuth thAmbu 2 “dhEvu maRRaRiyEn” (I don’t know any other God) towards AzhwAr who revealed through this decad, how he lost his divine heart in the presence of emperumAn in thiruppEr.
  • thAm – those who have such greatness.
  • AzhiyAr – They are the ones who have deep knowledge and devotion as said in kaNNinuN chiRuth thAmbu 9 “mikka vEdhiyar vEdhaththin utporuL” (those who are well versed in vEdham and the inner meanings of vEdham) such as nAthamunigaL who is a deep ocean of devotion as said in sthOthra rathnam 1 “agAdha bhagavath bhakthi sindhavE“. Their hearts are deeper than that of those who are identified in “avar adimaith thiRaththAzhiyArE” (those who are well versed in this decad will be immersed in activities related to servitude) [11th 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