Daily Archives: August 22, 2020

thiruvAimozhi nURRandhAdhi – 82 – paNdai

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Essence of thiruvAimozhi 9.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of seeking to perform all bandhu kruthyam (service done by all relatives) to bhagavAn and is mercifully explaining it.

Thinking “for such sarvESvara who is all types of relatives to me, I should perform the service done by all the relatives”, AzhwAr [mentallly] went to  thiruppuLingudi, and without anyone knowing about it, prayed for lots and lots of kainkaryam to kAysina vEndhan emperumAn who is mercifully reclining there along with pirAtti, saying “Open your divine lips and speak sweet words, open your divine eyes widely and give a cool glance, place your divine feet on my head as a decoration, pirAtti and you should be mercifully seated on the divine throne and you should mercifully walk around in front of us to make us dance joyfully”. How is that done? mAmunigaL mercifully explains this principle explained in “paNdai nALAlE” starting with “paNdai uRavAna“.

pAsuram

paNdai uRavAna paranai puLingudikkE
kaNdu enakku ellA uRavin kAriyamum thaNdaRa nI
seydharuL enRE irandha sIr mARan thAL iNaiyE
uy thuNai enRuLLamE Or

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word-by-word meanings

paNdai uRavAna paranai – emperumAn who has eternal relationship
puLingudikkE kaNdu – having worshipped in thiruppuLingudi
enakku – for me
ellA uRavin kAriyamum – tasks relating to all types of relationships
thaNdu aRa nI seydhu aruL enRu – you should grant me, without a break
irandha – prayed
sIr mARan – SrI SatakOpa’s
thAL iNaiyE – both divine feet only
uy thuNai enRu – help for us to be uplifted
uLLamE – Oh heart!
Or – think.

Simple Translation

AzhwAr, having worshipped emperumAn in thiruppuLingudi, prayed to him, who has eternal relationship, saying “you should grant me the tasks relating to all types of relationships, without a break”. Oh heart! Think of both the divine feet of such SrI SatakOpa as the help for us to be uplifted.

Highlights from vyAkyAnam

  • paNdai uRavAna paranai – bhagavAn who is greater than all and is having eternal relationship as said in thiruvAimozhi 5.7.7ulagukkOr
    mundhaith thAy thanadhaiyE! muzhu Ezh ulagum uNdAy“, periya thirumozhi 11.6.6 “thAyirukkum vaNNamE ummaith than vayiRRiruththi uyyak koNdAn” (emperumAn, as a mother, placed you all in his stomach and protected you) and thiruvAimozhi 9.1.1eNdhisaiyum kIzhum mElum muRRavum uNda pirAn” (great benefactor who mercifully consumed the earth with all its directions, the nether words, the higher worlds and everything). Alternatively, bhagavAn who is greater than all, who is having nine types of relationships as revealed in thirumanthram which is being explained starting with thiruvAimozhi 8.8kaNgaL sivandhu“.
  • puLingudikkE kaNdu – As said in “thiruppuLingudik kidandhAnE” (reclining in thiruppuLingudi) [1st pAsuram], seeing thiruppuLingudi. Just as said in thiruvAimozhi 2.9.4en manakkE” (in my heart only), AzhwAr is thinking “puLingudikkE” (only in thiruppuLingudi).
  • enakku ellA uRavin kAriyamum – For me who is said in “kudi kudi vazhi vandhAtcheyyum thoNdar” (doing apt services since long ago as per family traditions) [1st pAsuram], “vazhi varuginRa adiyar” (devotees who are following the path of pArathanthriyam without fail) [2nd pAsuram] and “tholladimai vazhi varum thoNdar” (devotees doing confidential services and coming in the path of servitude since time immemorial ) [3rd pAsuram], all tasks relating to all types of relationships as said in SrI rAmAyaNam ayOdhyA kANdam 101.12 “bhrAthu: Sishyasya dhAsasya” (brother who is both a disciple and servitor).
  • thaNdaRa nI seydhu aruL enRE irandha – Saying “without a delay” or “without being instigated by anyone else (i.e. on your own accord)”; praying “your highness should mercifully accept all of these types of services from me without any break”. That is, requesting emperumAn to invite AzhwAr and facilitate AzhwAr’s self realisation, various ways of enjoying the goal etc as said in
    • “sOdhivAyth thiRandhun thAmaraik kaNgaLAl nOkkAy” (Open your radiant mouth and speak, and glance with your lotus eyes) [1st pAsuram]
    • nin pAdha pangayamE thalaikkaNiyAy” (make your lotus feet as decoration on my head) [2nd pAsuram]
    • nI ezhundhun thAmarai mangaiyum nIyum idangoL mUvulagundhozha irundharuLAy” (Be mercifully seated here with your inseparable divine consort SrI mahAlakshmi who is having enjoyability due to being born in flower and is youthful, to be seen and enjoyed by the vast three-layered world) [3rd pAsuram]
    • kanivAy sivappa nI kANa vArAyE” (you should mercifully walk towards us to be seen and enjoyed by us, by manifesting the reddishness in your friendly lips which appear like a coral creeper) [4th pAsuram]
    • nin thirukkaN thAmarai thayanga ninRaruLAy” (you should mercifully stand revealing your joy with your beautiful divine lotus like eyes shining) [5th pAsuram]
    • kAy sinap paRavai Urndhu pon malaiyin mImisaik kArmugilpOl mAsina mAli mAli mAn enRu angavar padakkananRu mun ninRa kAy sina vEndhE! kadhir mudiyAnE! kali vayal thiruppuLingudiyAy! kAy sina Azhi sangu vAL vil thaNdhEndhi emmidar kadivAnE” (emperumAn riding the very angry periya thiruvadi resembles a dark cloud lying atop the golden mountain of great mEru; he is carrying the five divine weapons which are having anger which resembles the fire of death upon enemies, and is standing with great anger in front of those well-known demons such as the angry mAli, the great sumAli, to kill them; he is being the lord who is having anger which burns the enemies, and who is having the divine crown which is shining due to the destruction of enemies, and who is residing in thiruppuLingudi which is having abundant fields; oh one who is there to eliminate our sorrow of being unable to enjoy! Implies, he should mercifully be present with that vAhana (vehicle), weapons and divine crown, and the shining divine eyes, to be seen by me!) [6th pAsuram]
    • immadavulagar kANa nI oru nAL irundhidAy engaL kaN mugappE” (You should mercifully reside in front of our eyes at least one day, for us to see the celebration of nithyasUris, your distinguished devotees, to identify them as “our people”, and for us to be pleased and joyful to have affection in our heart, and for the ignorant residents of this world to see) [7th pAsuram]
    • irundhidAy vIRRidangoNdE” (You should mercifully remain for one day in front of us in this thiruppuLingudi in the vast, praiseworthy earth, to have your supremacy well manifested) [8th pAsuram]
    • vadiviNai illA malar magaL maRRai nila magaL pidikkum mel adiyai kodu vinaiyEnum pidikka nI oru nAL kUvudhal varudhal seyyAyE” (You should either call me there or mercifully come here one day to let me, who is having great sin, to massage your very tender divine feet which are massaged by SrImahAlakshmi who resides in lotus, who is having great beauty, for which even your beauty is not a match and SrI bhUmip pirAtti who is having similar greatness) [10th pAsuram]. One who prayed for such tasks.
  • sIr mARan – One who has the wealth of kainkaryam; one who has the qualities such as bhakthi (devotion) etc; such AzhwAr’s divine feet.
  • uy thuNai enRu uLLamE Or – Oh heart! Think about them as the companion which would lead to uplifting rather than leading to destruction.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi nURRandhAdhi – 81 – koNda

Published by:

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

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Essence of thiruvAimozhi 9.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of instructing others to leave the sOpAdhika bandhus (worldly relatives) and hold on to nirupAdhika bandhu (bhagavAn who is the natural relative) and is mercifully explaining it.

How is that done? sarvESvaran who unites those who surrender unto him, at the divine feet of bhAgavathas who are dear to him, is the prApyam (goal), prApakam (means) and all types of relatives; all others are incidental/artificial; hence, leaving aside the incidental relatives, surrender unto the natural, all types of relatives as said in SrI rAmAyaNam ayOdhyA kANdam 8.31 “bhrAthA bharthA cha bandhuScha pithA cha mama rAghava:” (SrI rAma is my elder brother, lord, relative and father) and become uplifted – AzhwAr joyfully instructs this to others. mAmunigaL mercifully explains this principle explained in “koNda peNdir” starting with “koNda peNdir thAn mudhalA“.

pAsuram

koNda peNdir thAm mudhalAk kURum uRRAr kanmaththAl
aNdinavar enRE avarai vittuth thoNdarudan
sErkkum thirumAlaich chErum enRAn Arkkum idham
pArkkum pugazh mARan paNdu

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word-by-word meanings

Arkkum – even for the ignorant ones
idham pArkkum – trying to do good only
pugazh – having glories
mARan – AzhwAr
paNdu – previously
koNda peNdir thAm mudhalAk kURum – said as accepted wife et al
uRRAr – all relatives
kanmaththAl aNdinavargaL enRE – as those who came into existence based on karma
avarai vittu – leaving aside those incidental relatives
thoNdarudan sErkkum thirumAlai – Sriya:pathi who unites those who surrender unto him with his devotees
sErum enRAn – mercifully instructed to reach

Simple Translation

AzhwAr who is having the glories of trying to do good only even for the ignorant ones, mercifully instructed to leave aside all those incidental relatives such as accepted wife et al, who came into existence based on karma previously and reach Sriya:pathi who unites those who surrender unto him with his devotees.

Highlights from vyAkyAnam

  • koNda peNdir thAn mudhalAk kURum uRRAr – [Emphasis on koNda] The women who would take away the wealth from the hands of the men; koNda (accepted) emphasises on the incidental nature of the relationship. thAn reveals the primary nature of the man. In this manner, the relatives who are known as wife, children etc. When recited as “kUdum uRRAr“, it means, those who newly gathered around.
  • kanmaththAl aNdinavar enRE avarai vittu – Leaving aside the incidental relatives considering those to have come into existence due to karma. mAmunigaL is following the words starting with “koNda peNdir makkaL uRRAr” [1st pAsuram].
  • thoNdarudan sErkkum thirumAlaich chErum enRAn – Mercifully instructed to reach Sriya:pathi who unites those who surrender unto him with his devotees.
  • Arkkum idham pArkkum pugazh mARan paNdu – AzhwAr has the glory of looking out for the well being  of the ignorant ones too, due to his broad vision, previously. In other words, what an amazing personality who seeks the well-being of all! Arkkum idham pArkkai implies, mercifully instructing others in various ways to everyone about all the noble aspects for them, as said in,
    • koNda peNdir makkaL uRRAr suRRaththavar piRarum kaNdadhOdu pattadhallAl kAdhal maRRu yAdhum illai eNdhisaiyum kIzhum mElum muRRavum uNda pirAn thoNdarOmAy uyyal allAl illai kaNdIr thuNaiyE” (Those who consider us as relatives in their hearts such as wife, children et al, close relatives, like in-laws and other relatives, friends, servants et al will agree with us when they see something to be received from us and in other situations, they don’t have even a little bit of love for us. Hence, other than being the servitors of the great benefactor who mercifully consumed the earth with all its directions, the nether worlds, the higher worlds and everything and protected all of them from deluge, and being uplifted, there is no refuge for us) [1st pAsuram]
    • thuNaiyum sArvum AguvAr pOl suRRaththavar piRarum aNaiya vandha Akkam uNdEl attaigaL pOl suvaippar kaNai onRAlE Ezh maramum eydha em kArmugilai puNai enRuyyap pOgal allAl illai kaNdIr poruLE” (The relatives and others, pretending to be companions and refuge, and pretending to be doing favour for the individual, will completely suck out like leeches if some benefit is present. Other than considering the benefactor who shot seven ebony trees with an arrow, who makes us remain faithful and who has the nature of a dark cloud, as refuge and being uplifted, there is no other benefit) [2nd pAsuram]
    • poruL kai uNdAych chellak kANil pORRi enRERRezhuvar iruL koL thunbaththinmai kANil ennE! enbArum illai maruL koL seygai asurar manga vada madhuraip piRandhARku aruL koL ALAy uyyal allAl illai kaNdIr araNE” (When they (relatives) see the presence of wealth in his (individual’s) hand, they will perform mangaLASAsanam, accept what is given by him and leave; when they see very sorrowful poverty which has abundance of ignorance and darkness, they won’t be there to show compassion saying “alas!”; hence, other than being uplifted by being servitors and being the target of the mercy of krishNa who incarnated in northern mathurA to destroy the demons who were having heart-wrenching activities, there is no refuge) [3rd pAsuram]
    • araNAm Avar aRRa kAlaikku enRenRamaikkap pattAr iraNangoNda theppar Avar inRi ittAlum ahdhE varuNith thennE? vada madhuraip piRandhavan vaN pugazhE saraN enRuyyap pOgal allAl illai kaNdIr sadhirE” (Those who were repeatedly thought to be the refuge for the times when we have no means and those who were captivated by offering wealth etc will leave us like those who owe us something. Their non-helping nature is well established even if we don’t consider that; what is the use in highlighting their ungrateful nature? Instead of being uplifted by thinking about the qualities such as Seela (simplicity), saulabhya (easy approachability) etc which are causeless favours of the one who was born in northen mathurA, no other activity is present) [4th pAsuram]
    • sadhuram enRu thammaith thAmE sammadhiththu inmozhiyAr madhura bOgam thuRRavarE vaigi maRRonRuRuvar adhir koL seygai asurar manga vadamadhuraip piRandhARku edhir koL ALAy uyyal allAl illai kaNdIr inbamE” (Those people who enjoyed the sweet enjoyability of women who have pleasant speech, who speak within themselves saying “we are capable”, will be insulted at other times; other than being uplifted by being servitors who go towards krishNa, who incarnated in northern mathurA to annihilate demons who were causing great torment, there is no other ultimate joy) [5th pAsuram]
    • illai kaNdIr inbam andhO! uLLadhu ninaiyAdhE thollaiyArgaL eththanaivar thOnRik kazhindhozhindhAr mallai mUdhUr vadamadhuraip piRandhavan vaN pugazhE solli uyyap pOgal allAl maRRonRillai surukkE” (There is no joy; alas! Many persons of ancient times were fully engaged in birth and death repeatedly without knowing the true nature of bhagavAn who is eternal and blissful; other than being uplifted by praising the refreshing qualities of the one who incarnated in the abundantly wealthy, ancient town of northern mathurA, there is nothing more which is to be stated in a brief manner) [6th pAsuram]
    • maRRonRillai surungach chonnOm mAnilaththevvyuirkkum siRRa vENdA sindhippE amaiyum kaNdIrgaL andhO! kuRRamanRengaL peRRaththAyan vadamadhuraip piRandhAn kuRRam il sIr kaRRu vaigal vAzhdhal kaNdIr guNamE” (Other than what we have briefly told, there is nothing more to say; all AthmAs in this vast earth need not sweat it out heavily; mere thoughts are sufficient; you have seen already; alas! There is nothing disastrous; it is natural and apt for all of you to understand the qualities of the one who, without any expectation, is obedient towards devotees and protects them and who incarnated in northern mathurA to be the protector of cows and to live enjoying the qualities forever!) [7th pAsuram]
    • “vAzhdhal kaNdIr guNamidhu andhO mAyavan adi paravi pOzhdhu pOga uLLagiRkum punmai ilAdhavarkku vAzh thuNaiyA vadamadhuraip piRandhavan vaN pugazhE vIzh thuNaiyAp pOm idhanil yAdhum illai mikkadhE” (Isn’t this natural living! Isn’t this world renowned! Alas! sarvESvara who has amazing qualities and activities incarnated in northern mathurA, for those who think about praising his divine feet due to being pleased and to spend the time without any inferiority, to be the means for their life matching their true nature; there is nothing greater than this life of having only his qualities which are enjoyable for his devotees, as the companion for enjoyment) [8th pAsuram]
    • yAdhum illai mikkadhanil enRenRadhu karudhi kAdhu seyvAn kUdhai seydhu kadai muRai vAzhkkaiyum pOm mAdhugilin kodik koL mAda vadamadhuraip piRandha thAdhu sEr thOL kaNNan allAl illai kaNdIr saraNE” (There is no other benefit greater than that [kainkaryam]; those who are repeatedly considering the other benefits in the form of aiSvaryam (worldly wealth) and kaivalyam (self enjoyment) will perish just as one who tries to pierce his ear will end up damaging the ear itself; hence, there is no refuge for the goal other than krishNa who incarnated in northern mathurA having mansions with flags made of huge clothes and is having  shoulders decorated with garlands of thuLasi, vaijayanthi etc; this can be seen by those who understand it) [9th pAsuram]
    • kaNNan allAl illai kaNdIr saraN adhu niRka vandhu maNNin bAram nIkkudhaRkE vadamadhuraip piRandhAn thiNNamA num udaimai uNdEl avan adi sErththuymminO eNNa vENdA nummadhAdhum avan anRi maRRillaiyE” (There is no prApya and prApaka other than krishNa; leaving the nAga paryanka [mattress of serpent AdhiSEsha], he incarnated in northern mathurA to have that nature of his being prApya and prApaka established and to eliminate the burden of demoniac people who are the enemies; offer whatever object you are claiming as yours, if present, firmly at his divine feet; you need not analyse this; there is nothing which is owned by self in all aspects in the form of prApya and prApaka, other than bhagavAn who is all kinds of relatives as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:”) [10th pAsuram]

nAyanAr too mercifully said in AchArya hrudhayam chUrNikai 227 “immadavulagar kaNdadhOdu patta abhAndhava arakshaka abhOgya asuka anupAya prathi sambandhiyaik kAtti” (Showing to everyone the worldly relatives who are not the real relatives, not the protectors, not the enjoyable ones, not the pleasing ones, not the means).

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