Monthly Archives: November 2020

periya thirumozhi – 1.1.10 – manjulAm sOlai

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periya thirumozhi >> First centum >> First decad

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pAsuram

manjulAm sOlai vaNdaRai mAnIr
mangaiyAr vAL kalikanRi
senjolAl eduththa dheyva nal mAlai
ivaikoNdu chikkenath thoNdIr!
thunjumbOdhu azhaimin thuyarvaril ninaimin
thuyarileer sollilum nanRAm
nanjudhAn kaNdIr nammudai vinaikku
nArAyaNA ennum nAmam

Word-by-Word meanings

manju – clouds
ulAm – moving around
sOlai – garden
vaNdu – beetles
aRai – humming
mA nIr – have abundant water
mangaiyAr – protection for the residents of thirumangai region
vAL – having sword
kalikanRi – AzhwAr who eliminated the defects of kali
sem solAl – with beautiful words
eduththa – mercifully spoken to be known by all
dheyvam – divine
nal – distinguished
mAlai – garland of words
ivai koNdu – with this thirumozhi (decad)
thunjumbOdhu – at the end of the body
azhaimin – call out;
thuyar varil – when afflicted with sorrows
ninaimin – meditate upon this only;
thuyarileer – Oh you who have no sorrows
sollilum – even if you recited
nanRAm – will lead to goodness;
nArAyaNA ennum nAmam – the divine name, nArAyaNa
nammudai – our
vinaikku – for sins
nanjudhAn kaNdIr – is poison!

Simple translation

thirumangai AzhwAr, who eliminated the defects of kali and is having the sword as protection for the residents of thirumangai region which is having gardens where clouds are moving around, beetles are humming and is having abundant water, mercifully spoke these beautiful words to be known by all, in the form of a divine, distinguished garland of words. At the end of your body, you call out with this decad; when afflicted with sorrows, meditate upon this decad only; oh you who have no sorrows, even if you recited, this will lead to goodness; the divine name, nArAyaNa, is the poison (antidote) for our sins.

Highlights from vyAkyAnam (Commentary)

  • manju ulAm sOlai – The garden which is tall to have clouds moving around inside it.
  • vaNdu aRai – Humming beetles can be an adjective to the garden; or for the abundant water. Due to the tasty water, thamizh poets would praise the flowing rivers saying “Flies and beetles are swarming the water”.
  • mangaiyAr vAL kalikanRi – Just as those who have realised their relationship will consider such bhagavAn’s strength as their own, those who are in thirumangai consider AzhwAr’s sword as their strength.
  • sem solAl eduththa – The meanings which were explained in a way that only qualified persons can learn, in samskrutham and in unfamiliar words, are revealed in an easy/beautiful manner to be known by all.
  • dheyva nal mAlai – Divine, garland of words, which are enjoyed by nithyasUris as said in thiruvAimozhi 10.6.11 “kEttArAr vAnavargaL” (nithyasUris will never satiate hearing thiruvAimozhi – would hear it repeatedly).
  • ivai koNdu sikkenath thoNdIr thunjumbOdhu azhaimin – At the end of your body, without fearing to be controlled by yama, recite this divine name.
  • thuyar varil ninaimin – Even when you are afflicted with sorrows here, recite this name only.
  • thuyarileer sollilum nanRAm – The recital of divine name is done as svayam prayOjanam (no other expectation than recital itself) for those ananyaprayOjanar (those who have no expectation other than kainkaryam) who don’t care about such sorrows and would say “when we are in this world with a body, it is natural to be afflicted with sorrows”.
  • nanjudhAn kaNdIr nammudai vinaikku – For our sins, this is the intolerable poison.
  • nArAyaNA ennum nAmam – The divine name which is sweet for us as said in periya thiumozhi 6.10.6 “enakku enRum thEnum pAlum amudhumAya thirumAl thirunAmam nAnum sonnEn namarum uraimin namO nArAyaNamE” (The divine name of SrIman nArAyaNa is honey, milk and nectar for me always; as I have recited this name, all of you who are related to me should also recite this name ‘namO nArAyaNa‘). Other names will lead to deep rooted stay in samsAram (material world). Should everyone not understand that the meditation upon the meaning of this divine name itself will sever the ties with this samsAram?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 7 – gyAlam panippa

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Full Series Previous avathArikai (Introduction) The leading man had told the leading lady that he will return once the monsoon starts. Since he did not return, though monsoon had set in, the lady starts feeling sorrowful. The lady’s friend, to console the lady who suffers after seeing the change of season and in order to make her sustain herself in separation, tells the lady “this is not the season that he had said that he would come by”, thus bewildering the lady into believing that it is not the monsoon time. She tells the lady that these are not clouds in the sky but they are dark coloured bulls which, due to the enmity between them, have risen to the sky since there isn’t sufficient space on the ground for them to fight with each other. The friend denies arrival of monsoon just as those [bhaudhdhas] who deny existence of world by saying that the world which we see with our eyes does not exist. They will say that neither the world nor emperumAn exists. However, the friend says that though monsoon has not arrived, emperumAn exists, as does the world. Is it appropriate to tell a lie like this [denying that monsoon has arrived]? If she had not said this, the leading lady may not live due to separation from her leading man. If she does not live, emperumAn (the leading man) too would not live and with him, the entire wealth [of both spiritual realm and materialistic realm] would become nonexistent. Let us go through the pAsuram and its meanings: gyAlam panippach cheRuththu nannIrittuk kAl sidhaindhu neela vallERu poRA ninRa vAnam idhu thirumAL kOlam sumandhu pirindhAr kodumai kuzhaRu thaN pUm kAlam kolO aRiyEn vinaiyAttiyEn kANginRavE Word-by-Word Meanings idhu – this neelam – darkening val – very strong ERu – bulls gyAlam – earth panippa – to tremble seRuththu – becoming angry nal nIr – the exulting water ittu – copiously increasing kAl sidhaindhu – clawing with their feet poRA ninRa – fighting vAnam – sky (had it not been there) vinaiyAttiyEn – I, with lot of sins kANginRa – seeing idhu – this thirumAL – consort of SrI (mahAlakshmi) kOlam – decoration sumandhu – to bear pirindhAr – those who separated kodumai – the cruelty (of their sorrow) kuzhaRum – saying incoherently thaN – cool pU – beautiful kAlangolO – is it the (rainy) season aRiyEn – I am not sure  Simple Translation (Looking at the monsoon clouds) Are these the skies which appear like bulls which are raring to fight with each other with anger, such that the world trembles, letting out the water from their bodies and scratching the ground with their hoofs? (Or) Are these the cool, beautiful clouds during rainy season which have taken the bluish divine complexion of sarvESvaran, who is the consort of pirAtti, revealing his cruelty due to separation? I, having lot of sins, am unable to know this (she says that looking at the leading lady’s sorrowful state is due to her sins) vyAkhyAnam gyAlam panippach cheRuththu – the leading lady tells her friend “You could see the entire world trembling on account of the chilly wind and rain, blasting here”. The friend tells the lady “It is not like that. This isn’t the rainy season at all. The world is trembling on seeing two bulls which are fighting with each other fiercely” seRuththu – standing with anger nannIr ittu – since it had been raining for a while, all the dirt had been wiped off the ground and plenty of pure water has got collected which could be drunk. Looking at that, the lady asks her friend “What is the reason for such copious amount of water?” The friend responds saying “Since these are distinguished bulls which are fighting with each other, water gets generated out of their anger, due to their sweat” kAl sidhaindhu – this is interpreted in two ways: kAl could mean either wind or feet. The lady tells her friend that the wind has stopped and it is raining heavily. The friend tells the lady that it is not like that; since the bulls are fighting with anger, they scratch the surface of earth with their hooves and feet. neela vallERu poRA ninRa vAnam idhu – the friend tells the lady ”Don’t we see only the sky in which two bulls, which are dark and strong, are fighting with each other? If these are clouds, by now, wouldn’t they have become white in colour, after raining for such a long time?” thirumAl kOlam sumandhu neela vallERu poRA ninRa vAnam idhu – why is the friend saying this? She thinks that if she were to keep saying only false things, the friend may not believe her. Hence she feigns as if she too is doubting whether it is monsoon. It could also be taken to mean that the friend is saying this in order to convince the lady that since it is monsoon time, the leading man will come soon. thirumAL kOlam sumandhu pirindhAr kodumai kuzhaRu – the clouds, assuming the complexion of emperumAn, are telling the lady “We have come without fail, during this rainy season. But emperumAn has not come yet”. In other words, they are telling her about his faults. thaN pUm kAlangolO aRiyEn – I do not know whether it is the cool, beautiful time, implying that this is the time to be united happily with the leading man. vinaiyAttiyEn kANginRavE – what is the reason for this situation? It cannot be said that he is the type who gives up on those who desire him or those who he desires; it cannot be said that the leading lady is not desiring him; it cannot be said that this is not the time for him to come; and it cannot be said that she will not attain him. What else can be the reason? Only reason is that it is because of my (the friend’s) sins; math pApamEva nimiththam. In other words, the friend says “Seeing this sorrowful condition of my leading lady is only due to my sin”. swApadhEsam (distinguished meaning): Looking at the sorrowful condition of AzhwAr in separation from emperumAn, it becomes pertinent on the part of SrIvaishNavas to sustain him even if they have to tell lies that something doesn’t exist [in this case, saying that the monsoon season has not arrived]. In the next article, we will take up the 8th pAsuram. 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

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

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periya thirumozhi – 1.1.9 – kulandhaRum

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periya thirumozhi >> First centum >> First decad

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Highlights from avathArikai (Introduction)

  • In the first pAsuram, AzhwAr explained “I was engaged in worldly pleasures since time immemorial, and was facing away from bhagavath vishayam; when I realised the limit of worldly pleasures, I retracted and sarvESvaran due to his mercy accepted me by saying ‘uyvadhOr poruLAl’ “.
  • In the second pAsuram, he explained that he wasted the whole time in worldly pleasures.
  • In the third pAsuram, he explained “I, who desired protection, engaged in sinful actions which are contrary to such result, and wasted my time in a useless manner by engaging in worldly pleasures, got to see sarvESvaran who is enjoyable and apt, and the divine name which indicates him”.
  • In the fourth pAsuram, he explained “Being prideful, worrying for the aspects which are not worthy to be worried for, being attached to worldly pleasures, I, who am filled with ignoble qualities, got the result which is attained by those who have noble qualities such as amAnithvam (without feeling proud)”.
  • In the fifth pAsuram, he explained “I had stolen my AthmA which is owned by bhagavAn in a day-light robbery, and on seeing those who speak about the existence of bhagavAn, I convinced them to think otherwise by my superficial arguments; but I got the result which is attained by those who are fully surrendered and are engaged in him always”.
  • In the sixth pAsuram, when asked “What is the meaning for this divine name? How did you get it?” he explained its meaning and said “while the samsAris (worldly people) are suffering like this, I got this benefit”.
  • In the seventh pAsuram, he said “Let others lose emperumAn; you who are intelligent poets like me who are singing and roaming around, don’t lose such emperumAn”.
  • In the eighth pAsuram, when asked “Can we become experts in this principle?” he said “Oh ignorant one! Have I not become an expert and advising you now? In such case, no one is barred from become bhagavAn’s servitor”.
  • In this pAsuram, when asked “you are greatly celebrating the divine name; what fruits can it bestow?” he is explaining the benefits granted by thirunAmam [divine name].

pAsuram

kulandharum selvam thandhidum
adiyAr padu thuyar AyinavellAm
nilandharam seyyum nIL visumbaruLum
aruLodu perunilam aLikkum
valandharum maRRum thandhidum
peRRa thAyinum Ayina seyyum
nalandharum sollai nAn kaNdu koNdEn
nArAyaNA ennum nAmam

Word-by-Word meanings

nArAyaNA ennum nAmam – the divine name, nArAyaNa
kulam – (for those who meditate upon it) birth in great family
tharum – will grant;
selvam – wealth
tharum – will grant;
adiyAr – servitors
padu – the sins to be experienced and exhausted
thuyar Ayina ellAm – everything which is known as dhu:kham (sorrow)
nilam tharam seyyum – will completely flatten;
nIL visumbu – paramapadham
aruLum – will grant
aruLodu – with mercy
peru nilam – the great position of kainkaryam
aLikkum – will grant;
valam – strength (to enjoy him)
tharum – will grant;
maRRum – all other aspects of well-being
thandhidum – will facilitate;
peRRa thAyinum – more than the mother who gave the body
Ayina – expansion of true knowledge which is good
seyyum – will cause;
nalam tharum – giving kainkaryaSrI (wealth of servitude)
sollai – divine name
nAn – I who had no knowledge about the existence of such wealth
kaNdu koNdEn – got to realise.

Simple translation

The divine name, nArAyaNa will grant birth in a great clan; will grant wealth; will completely flatten everything which is known as sorrow and the sins which are to be experienced and exhausted for the servitors; will grant paramapadham and the great position of kainkaryam; will grant strength; will facilitate all other aspects of well-being; more than the mother who gave the body, the divine name will cause the expansion of true knowledge which is good; I who had no knowledge about the existence of kainkaryaSrI (wealth of servitude), got to realise the divine name which gives such wealth of servitude.

Highlights from vyAkyAnam (Commentary)

  • kulam tharum – emperumAn’s greatness is such that when a person who has low birth and inferior conduct, acquires bhagavath sambandham [through this divine name], another person who has high birth and superior conduct, will not dare to think “the other person is inferior to me and I am superior to him”. Still, they don’t marry within such families, due to birth based restrictions [ordained in SAsthram]. The greatness is due to the quality [of being a devotee]; it is said in SrIvishNu purANam 1.9.131 “sa SlAgyas saguNI dhanya: sa kuleena:”  (He is best; he is filled with good qualities; he has good conduct; he is born in noble family). dharmaputhra (yudhishtira) who analyses every aspect to confirm if it is righteous or not, before engaging in it, performed brahmamEdha samskAram (final rites) for vidhura based on vidhura’s close friendship with krishNa and based on the divine command from aSarIrI (voice from the formless entity); rishis (sages) would wait outside the meat shop of dharmavyAdha (meat seller) until he completes his duty and then would get their doubts clarified. If this (greatness based on being bhAgavathas) is not true, these incidents would not have been documented in mahAbhAratha which is known as panchama vEdha (fifth vEdham). As seen in the kaiSika purANa history, a distinguished brAhmaNa who became a demon due to mistakes committed in his yAgams, was freed from his curse by a pAduvAn (singer) who has true knowledge about bhagavAn. When SrI vibhIshaNAzhwAn advised rAvaNan “surrender unto perumAL (SrI rAma)”, rAvaNan said to him that he was not fit to be in the rAkshasa clan as said in SrI rAmAyaNam yudhdha kANdam 16.15 “thvAm thu dhik kulapAmsanam” (you are an outcast from our rAkshasa clan). When advising rAvaNan, he said in SrI rAmAyaNam yudhdha kANdam 16.26 “niSAchara“, implying that rAvaNan is a demon while he (vibhIshaNAzhwAn) is not. perumAL too said in SrI rAmAyaNam yudhdha kANdam 19.7 “rAkshasAnAm balAbalam” (You tell me about the strengths and weaknesses of rAkshasas). Hence, bhagavath sambandham is like a sparSavEdhi (touchstone).
  • selvam thandhidum – When the relationship with rAvaNa was severed,  as said in SrI rAmAyaNam yudhdha kANdam 16.17 “antharikshagatha: SrImAn” (vibhIshaNa, who went through the path of sky and who is wealthy), attained the wealth due to rAma sambandham (relationship with SrI rAma). Alternatively – it could mean the wealth of lankA itself. As said in SrI rAmAyaNam yudhdha kANdam 19.5 “parithyakthA mayA lankA” (wealth of lankA has been given up by me), though he gave up, as the relationship with rAvaNa was severed, due to the relationship with SrI rAma, he attained the wealth of lankA and the throne. It is said in perumAL thirumozhi 5.9 “ninnaiyE thAn vENdi nIL selvam vENdAdhAn thannaiyE thAn vENdum selvam” (for those who are desiring for you only and not desiring for the permanent wealth, the wealth will come to them). kulaSEkarAzhwAr is saying – when one is desirous towards you only and not desiring for the impermanent wealth [the “nIL – permanent” in the pAsuram, is sarcasm], the wealth will not abandon such person. Alternative explanation – when one desires for you even ignoring the permanent wealth [of mOksham – liberation], mOksham will not abandon such a person.
  • adiyAr padu thuyar Ayina ellAm – adiyAr – those who fully exist for him; padu thuyar – the sufferings they go through as said in brahma vaivairtham prakruthi kANdam 26.70 “avaSyam anubhOkthavyam” (must be experienced), the fruits of actions which need to be experienced to exhaust them; all of those,
  • nilam tharam seyyum – Will totally flatten/eradicate them. Alternatively – nilam indicates the abode of the person who is having the sins, tharam – a variation of tharaNam which means elimination; the divine name will make the sins run away from the person thinking “this is not my abode”. nAradhIya purANam 1.20 “yathra ashtAkshara samsidhdhO mahAbhAgO mahIyathE | na thathra sancharishyanthi vyAdhi dhurbhiksha thaskarA: ||” (Where the person who learnt ashtAksharam and lives by that, is praised, there will be no disease, famine and robbery). periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdith thURugaL pAyndhanavE” (ran away being unable to breathe and went hiding into the bushes). periyAzhwAr thirumozhi 5.4.4 “kOlAdi kuRugappeRA” (he cannot come close to where I rule) . Another explanation – nilam indicates the body which originated from pancha bhUthams (five elements) starting with pruthivI (earth), all the sins will end with this body. For bhakthimAn (bhakthi yOga practitioner), liberation will be at the end of prArabdha karma; for the one who has become prapanna by meditating upon the meanings of the divine name, liberation will be at the end of this (present) body.
  • nIL visumbu aruLum – virOdhi nivruththi (elimination of hurdles) is ending of this body. Not stopping with that, divine name will grant paramapadham also.
  • aruLodu peru nilam aLikkum – The great position – kainkaryam. The divine name will grant that.
  • varam tharum – It will grant the kainkaryam which is prayed by the individual as said in thiruvAimozhi 3.3.1 “ozhivil kAlam” (without any break, I should serve).
  • valam tharum – Also means the same as in varam tharum. Alternatively,
  • valam tharum – valam means balam (strength). As said in krishNa yajur 7.5.36 “ya AthmadhA baladhA:” (one who gives himself and the strength to enjoy him), the divine name will grant itself and the strength to enjoy itself. For the one who has been nithya samsAri (have been in samsAram until now), it will grant the strength of the nithyasUris (eternal associates of emperumAn) who enjoy him eternally. Alternatively,
  • aruLodu peru nilam aLikkum valam tharum – Not stopping with those who pursued the divine name, it will shower the mercy to make them grant paramapadham even for those who are related to them.
  • maRRum thandhidum – Whatever is good for the individual, even if he does not know about that, the divine name will grant on its own; it will grant thinking “does he know what is good for him? I should do it for him”. When gOvindhaswAmi saw emperumAn, he said “I will come with you”; emperumAn knew his heart and said “You remain here enjoying worldly pleasures for sometime and then come to me” and left [this incident is explained in periya thirumozhi 5.8.5].
  • peRRa thAyinum Ayina seyyum – The mother gives birth to the body only; AchAryan (through the thirumanthram) is the one who will grant true knowledge for the AthmA. As said in Apastham dharma sUthram 1.1.6 “SarIram Eva mAthA pitharau janayatha:” (the body is given by the mother and the father), the parents create the body which is a hurdle; but AchAryan grants gyAnam (knowledge) as said in the same sUthram “sa hi vidhyAtha: tham janayathi thath SrEshtam janma” (AchArya is the one who gives true knowledge and gives him real birth).
  • nalam tharum sollai – The recitation of the word itself (even without meditation on the meaning) will grant bhakthi; altenatively, nalam – activity; it will grant kainkaryam. Thus, it will grant the ruchi (taste) for kainkaryam or kainkaryam itself.
  • nAn kaNdu koNdEn – I who had no prior knowledge about this, got to realise it.
  • nArAyaNA ennum nAmam – That which is said in brahma purANam 57.24 – nAradhIya kalpam – ashtAkshara brahma vidhyA “namO nArAyaNAyEthi manthra: savArtha sAdhaka:” (This single ashtAkshara manthram itself can grant all benefits).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruviruththam – 6 – thadAviya ambum

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avathArikai (Introduction)

SrIvaishNavas, who were engaged with AzhwAr’s activities, tell the samsAris (dwellers of materialistic realm) “If you wish to remain in samsAram, avoid going near her”; here AzhwAr is referred to as the leading lady and SrIvaishNavas are referred to as the leading man.

Let us go through the pAsuram and its meanings:

thadAviya ambum murindha silaigaLum pOgavittuk
kadAyina koNdu olgum valliyidhEnum asurarmangak
kadAviya vEgappaRavaiyin pAgan madhana sengOl
nadAviya kURRam kaNdIr uyir kAmingaL gyAlaththuLLE

Word-by-Word Meanings

kadAyina – being apt
thadAviya – being expansive
ambum – (eyes which are like) arrows
murindha – curved
silaigaLum – (eyebrows which are like) bows
pOgavittukkoNdu – controlling (inside)
olgum – hiding
valliyidhEnum – even if she were like a creeper
asurar – demonic entities
manga – to be annihilated
kadAviya – one who is conducted
vEgam – having agility
paRavai – to garuthmAn (garuda)
in – being sweet
pAgan – one who controls, the sarvESvaran
(his son)
madhanan – manmatha’s
sengOl – order
nadAviya – one who conducts
kURRam kaNdIr – beware, the death
gyAlaththuL – in the bhUlOkam (samsAram)
(if you wish to remain here)
Uyir – your vital airs
kAmingaL – protect

Simple Translation

This girl (AzhwAr in feminine pathos) has eyes which are like expansive arrows and eyebrows which are like curved like bows. However, she has hidden them. This world is conducted by the order of manmatha, who is related to sarvESvara, who in turn is sweet towards garuda whose speed can annihilate the demonic entities. Oh those who have seen this girl’s beautiful form! Hold on to your lives [if you wish to save yourselves and remain in this world].

vyAkhyAnam

thadAviya ambum – there are two interpretations for this term. thadAvudhal would refer to an arrow which has an end looking like a broad mouth. It can also mean a curved, deformed arrow. Since in the first case it is a broad-mouthed arrow, he says it has a broad end. In the second case, since it is curved and deformed, it will not be visible to our eyes initially. It can be felt only after it hits us. The implied meaning for this is that we will know the effect only after the eyes of the leading lady fall on us. We will not know those eyes until then. The eyebrows which are together with the eyes always, like the arrows which are together with the bow always, are referred to here as the bow.

thadAviya – here it refers to the crooked arrow. Crookedness would refer to the arrow not coming in the regular path. Here, the crookedness of the arrow would refer to the fact that we cannot see it coming but can feel it only after it hits us. Her glance, which is like this, cannot be dislodged once it takes hold of us. Thus, the term thadAviya has four interpretations here:

  1. arrow which has an expansive edge – the expansive eyes of the leading lady
  2. that which can be felt only after it pierces us – we can feel only after the glance of the leading lady falls on us
  3. arrow together with the bow – expansive eyes together with the eyebrows
  4. crooked arrow – the glance which hurts us in an indirect [hidden] manner

murindha silaigaLum – the term murindha would refer to being curved. Since it is bent on its own, it cannot be said that it was bent for a particular person or that it was bent by a particular person. In other words, the implied meaning is that her glance is not meant for a few specific people. Instead of saying ambugaLum silaigaLum, addressing both in plural, why has it been said as ambum silaigaLum? Since ambu refers to eyes where the vision is singular [two eyes are seeing the same entity] and silaigaL refers to eyebrows and eyes together, it has been said this way.

pOgavittuk kadAyina koNdu – she was thinking as to on whom she has to glance with her eyes. Since there was none in this world worth her glance, she controlled her glance within herself. The fact that AzhwAr did not open his divine eyes for a long time when he was in samsAram, has been brought out by this narration.

olgum valli idhEnum – just as a creeper would be in anguish without a supporting pole for leaning onto, even though she is without her leading man to lend her support, her activity is like this.

asurar mangak kadAviya vEgap paRavaiyin pAgan – the lord who conducts garuda who gains speed on looking at the armies of demons in order to annihilate them. If demons come to witness such a fight, even if they were not willing to fight with sarvESvaran, garudan will destroy them on his own. Through the term paRavaiyin pAgan he refers to the superior quality of emperumAn.

madhana sengOl nadAviya – Just as emperumAn has rukmiNi pirAttiyAr (SrI mahAlakshmi), he treats AzhwAr too, who is like a creeper, as his dear consort. She herself (AzhwAr in feminine pathos) is here to carry out the orders of manmatha (cupid). The implied meaning is that AzhwAr conducts the devotion towards the lord of garuda. Instead of bewildering us with the arrows of cupid, she unites us with emperumAn and ends our miseries.

uyir kANmingaL gyAlaththuLLE – thus, if you wish to be immersed in this samsAram, escape from her glance.

svApadhEsam (distinguished meaning): If you wish to remain in this samsAram forever, worrying about your consort and children, do not go to AzhwAr thirunagari and see this AzhwAr who is sitting under a tamarind tree there. If AzhwAr sees you, he would aim the arrows of devotion, towards emperumAn, on you and make you lose your lives.

In the next article, we will take up the 7th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.1.8 – kaRRilEn kalaigaL

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periya thirumozhi >> First centum >> First decad

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Highlights from avathArikai (Introduction)

The poets who were invited in previous pAsuram asked “If you look at our previous conduct, how can we become experts in the principle you are explaining?” AzhwAr responds “What an ignorance! I who was worse than you have now become qualified to advice you in this subject; hence is there anyone who is unqualified for this?”

pAsuram

kaRRilEn kalaigaL aimpulan karudhum
karuththuLE thiruththinEn manaththai
peRRilEn adhanAl pEdhaiyEn nanmai
perunilaththAruyirkkellAm
seRRamE vENdith thiritharuvEn thavirndhEn
selgadhikkuyyumAReNNi
nalthuNaiyAgap paRRinEn adiyEn
nArAyaNA ennum nAmam

Word-by-Word meanings

kalaigaL – SAsthrams
kaRRilEn – I have not learned (from an AchArya);
aim pulan – five senses
karudhum – sought out
karuththuL – in matters
manaththai – mind
thiruththinEn – intentionally engaged;
adhanAl – due to this
pEdhaiyEn – I who am ignorant
nanmai – good thoughts
peRRilEn – did not have;
peru – vast
nilaththu – earth
Ar – filled
uyirkku ellAm – for all creatures
seRRamE – ways to harm
vENdi – thinking
thiritharuvEn – roaming around;

(though I was roaming around for a long time, due to his merciful glance)
thavirndhEn – I was freed from all of that;
selgadhikku – to go to paramapadham which is the apt destination (through archirAdhi mArgam)
uyyum ARu – path to be uplifted
eNNi – considering
adiyEn – I who am a servitor
nArAyaNA ennum nAmam – the divine name, nArAyaNa
nal thuNaiyAga – as good help
paRRinEn – held on.

Simple translation

I have not learned SAsthrams. I intentionally engaged in the matters which are sought out by the five senses. Due to this, I, who am ignorant, did not have any good thoughts. I was roaming around the vast earth which is filled with creatures thinking about ways to harm them. I was freed from all of that. Considering to go to paramapadham which is the apt destination, as the path to be uplifted, I, who am a servitor, held on to the divine name, nArAyaNa as good help.

Highlights from vyAkyAnam (Commentary)

  • kaRRilEn kalaigaL – Since I did not follow an AchArya and learn from him by repeating the words he uttered, I have not acquired knowledge in SAsthram.
  • aim pulan karudhum karuththuLE – thiruththinEn manaththai – Had I focussed my mind on emperumAn and withdrawn the senses which were attached to worldly pleasures, from those pleasures at least sometimes, and made them focus internally, that would have led to pursuing a noble path; as the senses such as hearing etc were engaged in worldly pleasures and took me in the path which were pleasing to them, I facilitated the mind to follow them.
  • thiruththinEn manaththai – Those who are attached to worldly pleasures, will take up medication to increase the pleasure. Similarly, I forcefully engaged my mind in worldly pleasures.
  • peRRilEn adhanAl pEdhaiyEn nanmai – Due to lacking knowledge in SAsthram and being engaged in worldly pleasures, I became ignorant and did not think about my [real] well-being.
  • peru nilaththu Ar uyirkku ellAm seRRamE vENdith thiritharuvEn – Not only was I not doing anything good for the self, but was also constantly thinking about ways to harm others. I was looking for ways to harm all others and survive happily. nanjIyar would frequently say “One can know whether one has bhagavath sambandham (relationship with bhagavAn) oneself”. When one sees someone suffering, if one feels compassionate and says “Alas!”, one can understand “We have bhagavath sambandham”; if one thinks “he should suffer more”, then one can understand “We don’t have bhagavath sambandham”. This can be split as “peru nilaththu Ar uyirkku ellAm” (for the creatures who are filling this vast world) or “perunilaththAr uyirkku ellAm” (for the life of all the people of this world).
  • thavirndhEn – I don’t know the reason. I just observed that I am freed from all of the aforementioned aspects. He himself said previously in 1st pAsuram “uyvadhOr poruL” (the principle which helped me to be uplifted), 5th pAsuram “AzhiyAn aruL” (the mercy of sarvESvaran, who has the chakra) and 5th pAsuram “sikkenath thiruvaruL peRREn” (firmly got his divine mercy).
  • sel gadhikku uyyum ARu eNNi – There is a destination to be reached – paramapadham. Contemplating the travel to that abode and being uplifted there.
  • nal thuNaiyAgap paRRinEn adiyEn – Unlike tying oneself to a rock and jumping into a river, holding on to what is said in garuda purANam 220.16 “pAdhEyam puNdarikAksha nAma sankIrthanAmrutham” (Chanting of the divine names of the lotus-eyed lord is the food/pastime during the journey), I held on to the one which will help us reach the shore.
  • nArAyaNA ennum nAmam – The divine name of the entity who helps us reach the shore. It is said in varAha charama SlOkam “nayAmi paramAm gathim” (I carry my devotees to the highest abode).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 5 – panippiyalvAga

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Full Series Previous avathArikai (Introduction) All the materials in this world are present to remind us about emperumAn. But these thoughts are also hurtful. As said in chAndhOgya upanishath “na cha punarAvarthathe” (one does not return again), one can reach that land of no return only after getting rid of all the contractions to knowledge. It is only after reaching that place could one know about him and entities connected to him, fully. Wouldn’t those entities, which are connected to him, remind about him, only after that? How is it then that it was possible for AzhwAr to be reminded of these entities, even while he was living in this world? The knowledge which AzhwAr had, was not obtained due to his effort. That was granted to him by emperumAn through his causeless mercy. Since he was granted faultless knowledge and devotion by emperumAn, it was possible for him to attain the states of parabhakthi (knowledge about emperumAn), paragyAnam (inability to sustain self when separated from emperumAn) and paramabhakthi (attaining emperumAn) simultaneously, even while living here. Thus, the entities connected with emperumAn are capable of reminding him about emperumAn even when he is still here and they are capable of hurting him, too. This is the nature of his knowledge. Let us go through the pAsuram and its meanings: panippiyalvAga udaiya thaNvAdai ikkAlam ivvUrp panippiyalvellAm thavirndhu erivIsum andhaNNandhuzhAy panippuyal sOrum thadangaNNi mAmaith thiRaththuk kolAm panippuyal vaNNan sengOl orunAnRu thadAviyadhE Word-by-Word Meanings panippu – creating chillness iyalvAga udaiya – having as its nature thaN – being cool vAdai – northerly wind ikkAlam – at the present time ivvUril – in this place panippu – making it cold iyalvellAm – all its basic nature thavirndhu – leaving aside eri vIsum – started to emit fire am – beautiful thaNNam – having coolness thuzhAy – for the sake of divine thuLasi pani – cold puyal – tears, like a rainfall sOrum – shedding thadam – expansive kaNNi – this girl with eyes mAmai thiRaththukkolAm – for the sake of beauty pani – cool puyal – like a cloud vaNNan – sarvESvaran, who has such a complexion sengOl – order oru nAnRu – today thadAviyadhu – became bent Simple Translation Making things cool is the nature of northerly wind. But even that wind, in this place and at this time, discarding its nature, is emitting fire everywhere. Why did the sceptre of sarvESvaran, who has the quality of a cool, rain-bearing cloud, bend like this? Was it to destroy the complexion of this lady, who desired his beautiful, cool thuLasi and who sheds tears like rain-bearing clouds? vyAkhyAnam panippu iyalvAga udaiya thaN vAdai – the northerly wind which has chillness alone as its basic nature. ikkAlam ivvUr panippu iyalvu ellAm thavirndhu eri vIsum – Since it is emperumAn who changes the basic nature of the wind, at that place and during that time, the wind is bewildered because of him. Many entities stood there, determined to destroy her, by changing their form and nature. When the form and nature of sarvESvaran could change in her case, should one say anything about the entities which follow him! Protection is emperumAn’s basic form and mercy is his basic nature. He changed his basic form from being protective to causing harm and his basic nature from being merciful to being cruel. Thus the wind also sheds its basic nature of being cool and emits fire. am thaNNandhuzhAy panippuyal sOrum thadam kaNNi – She stood there, shedding tears copiously, after desiring sarvESvaran’s cool and beautiful thuLasi. Is desiring his divine thuLasi a crime? Even if it were, should one, who has committed such a crime, suffer to this extent? Her eyes are pouring out tears, just like a rain-bearing cloud would let out water that it is bearing. If the tears in her eyes dry up, all the water in the ocean would not be sufficient to fill the eyes again. mAmaith thiRaththuk kolAm – Was it not for changing her complexion that emperumAn and his entities changed their basic form and nature so arduously? panippuyal . . . – there are two interpretations for these terms. pani would refer to coolness; puyal is cloud and vaNNan is one who has that complexion. Thus, this combination would refer to emperumAn who removes the three types of anguish (thApathrayam which would refer to anguish brought on by self (by indulging in forbidden activities); anguish brought on by nature (floods, cyclone, drought etc); anguish brought on by emperumAn based on our karma) that samsAris suffer from. Alternatively, the term vaNNan could be taken as referring to nature; then this would mean emperumAn who showers mercy without any reason, just like cloud showers rain without expecting anything in return. sengOl – we suffer due to his orders. Let it be so. We may suffer, but nothing untoward should occur to his sceptre (his orders). In other words, even if the cool wind starts emitting fire, if it had been done under his orders, let me suffer because of that; however, his order should not be crossed. oru nAnRu thadAviyadhE – to attain her, his sceptre bent a little, today. The lady’s mother laments that it should not bend any further. svApadhEsam (distinguished meaning): While for all the people, in samsAram (materialistic realm), while outside entities (those which are not connected with emperumAn) are favourable, for AzhwAr who cannot sustain himself without emperumAn, even the entities which are close to emperumAn are creating trouble. 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

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കണ്ണിനുണ് ചിറുത്താമ്പു – ലളിത വ്യാഖ്യാനം

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ശ്രീഃ ശ്രീമതേ ശഠകോപായ നമഃ  ശ്രീമതേ രാമാനുജായ നമഃ  ശ്രീമത് വരവരമുനയേ നമഃ

മുഥലായിരമ്

ശ്രീ മണവാള മാമുനികള്‍ ‘കണ്ണിനുണ്‍ ചിറുത്താമ്പു’ വിന്റെ മഹത്വത്തെ ഉപദേശ രത്നമാലയിലെ 26-മത് പാസുരത്തില്‍ വെളിപ്പെടുത്തിയിട്ടുണ്ട്.

“വായ്ത്ത തിരുമന്തിരത്തിന്‍ മധ്ധിമമാം പദംപോൽ ചീർ‍ത്ത മധുരകവി ചെയ് കലൈയായ് ആര്‍ത്ഥ പുകഴ് ആറിയര്‍കള്‍ താങ്ങള്‍ അരുളിച്ചെയൽ‍ നടുവേ ചേര്‍ത്താര്‍ താര്‍പര്യം തേര്‍ന്തു് “

തിരുമന്ത്രം എന്നും അറിയപ്പെടുന്ന പദത്താലും അര്‍ത്ഥത്താലും പരിപൂര്‍ണ്ണമായ അഷ്ടാക്ഷരത്തില്‍ മധ്യമ പദമായ ‘നമഃ’ ശബ്ദത്തിന് പ്രത്യേക മഹിമയുണ്ട്. മധുരകവി ആഴ്വാരുടെ അതിശയകരമായ രചനയായ കണ്ണിനുണ്‍ ചിറുത്താമ്പുവിനും ഇതേ മഹത്വമുണ്ട്. ഇതിന്റെ അര്‍ത്ഥം ഗ്രഹിച്ചതിനാല്‍ നമ്മുടെ സമാദരണീയരായ (സമ്പ്രദായ പൂര്‍വ്വസൂരികള്‍) ഇതിനെ അരുളിച്ചെയലുകളുടെ (നാലായിരം ദിവ്യപ്രബന്ധ പാഠത്തിന്റെ) കൂടെ ചൊല്ലുന്നതിലേക്ക് ഉള്‍പ്പെടുത്തി.

മധുരകവി ആഴ്വാര്‍ നമ്മാഴ്വാരല്ലാതെ മറ്റൊരു ദേവതയെ അറിയാത്ത വിധം നമ്മാഴ്വാരുടെ പ്രധാന ഭക്തനും ശിഷ്യനുമായിരുന്നു. അദ്ദേഹത്തിന്റെ മഹത്തായ സംഭാവനയാണ് കണ്ണിനുണ്‍ ചിറുത്താമ്പു എന്ന രചന. ഈ പ്രബന്ധം നമ്മുടെ സമ്പ്രദായത്തിന്റെ പ്രധാന തത്വമായ, ആചാര്യന്‍ ഈശ്വരന്‍ തന്നെ എന്നത് വ്യക്തമായി വെളിപ്പെടുത്തുന്നു.  നമ്മാഴ്വാരുടെ മഹത്വത്തെ വെളിപ്പെടുത്തുന്ന ഈ പ്രബന്ധം,  നമ്മുടെ സമ്പ്രദായത്തെ സംബന്ധിച്ച് സവിശേഷ സ്ഥാനമുള്ളതാണ്.

ഈ പ്രബന്ധത്തിന്റെ ലളിത പരിഭാഷ നമ്മുടെ പൂര്‍വ്വാചാര്യന്മാരുടെ ഭാഷ്യത്തെ അവലംബിച്ചുള്ളതാണ്. 

ധ്യാനശ്ലോകങ്ങള്‍ (തനിയന്‍)

അവിദിത വിഷ്യാന്തരഃ ശഠാരേര്‍ ഉപനിഷദാം ഉപഗാനമാത്രഭോഗഃ /  അപി ച ഗുണവശാത് തദേക ശേഷി മധുരകവൈര്‍ ഹൃദയേ മമാവിരസ്തു //

ആരാണോ നമ്മാഴ്വാരെ മാത്രം അറിയുന്നവനും, നമ്മാഴ്വാരുടെ ദിവ്യ കാവ്യങ്ങളുടെ മഹിമയെ പ്രകീർത്തിക്കുന്നതിൽ മാത്രം ആനന്ദിച്ചവനും, നമ്മാഴ്വാരുടെ ഗുണങ്ങളിൽ മുഴുകിയതിനാൽ നമ്മാഴ്വാരെ മാത്രം യജമാനൻ ആയി കണ്ടിരുന്നവനുമായിരുന്നോ, ആ മധുരകവി ആഴ്വാർ എന്റെ ഹൃദയത്തിൽ എന്നും വസിക്കട്ടെ.

വേറൊന്റും നാന്‍ അറിയേന്‍ വേദം തമിഴ് ചെയ്ത മാറന്‍ ശഠകോപന്‍ വണ്‍ കുരുകൂര്‍ ഏറു എങ്കള്‍                                      വാഴ്വാം എന്റേത്തും മധുരകവിയാര്‍ എമ്മൈ ആള്‍വാര്‍ അവരേ അരൺ

“ വേദാർത്ഥങ്ങൾ ദയാപൂര്‍വ്വം തമിഴില്‍ രചിച്ച, കുരുകൂര്‍ എന്ന മനോഹര ദേശത്തെ നായകനും നമ്മുടെ എല്ലാം ഉദ്ധാരകനുമായ നമ്മാഴ്വാരെയല്ലാതെ, ഒന്നും എനിക്ക് അറിയില്ല “എന്ന് പ്രഖ്യാപിച്ച മധുരകവി ആഴ്വാര്‍ മാത്രമാണ് പ്രപന്നരായ നമുക്ക് ശരണം.  

ആദ്യപാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍, നമ്മാഴ്വാരെക്കുറിച്ച് പാടവെ നമ്മാഴ്വാര്‍ക്ക് പ്രാണപ്രിയനായ ഭഗവാന്‍ കണ്ണന്റെ(ശ്രീകൃഷ്ണന്റെ) മഹിമയെയും സ്മരിക്കുന്നു.

1.കണ്ണിനുൺ ചിറുത്താമ്പിനാല്‍ കട്ടു ഉണ്ണപ്പണ്ണിയ പെരുമായന്‍‍ എന്‍ അപ്പനില്‍                                                                                                  നണ്ണിത്തെന്‍ കുരുകൂര്‍ നമ്പി എന്റക്കാല്‍ അണ്ണിക്കും അമുതു ഊറും എന്‍ നാവുക്കേ

കണ്ണന്‍ എന്ന എന്റെ സ്വാമിയും സര്‍വ്വേശ്വരനുമായ ഭഗവാന്‍, (ഭക്തവാത്സല്യം മൂലം) യശോദാമ്മയാല്‍ കെട്ടപ്പെടുവാന്‍ അനുവദിച്ചു, തീരെ ചെറിയ കണ്ണികളുള്ള കയറിനാല്‍! – ആ ഭഗവാന്റെ മാധുര്യലീലകളെ വര്‍ണ്ണിക്കുന്നതിന് തുല്യമാണ് ദക്ഷിണ ദിശയിലുള്ള തിരുക്കുരുകൂറിലെ നമ്മാഴ്വാരുടെ നാമം സ്മരിക്കുന്നതിലൂടെ  നാവിന് ലഭിക്കുന്ന മധുരാമൃതം. 

രണ്ടാം പാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍, നമ്മാഴ്വാരുടെ പാസുരങ്ങള്‍ മാത്രമാണ് തനിക്ക് മധുരപ്രദം എന്നും തന്റെ നിലനില്‍പ്പുപോലും അവയുടെ ആവര്‍ത്തനത്തിലാണ് എന്നും വിശദമാക്കുന്നു.

2.നാവിനാല്‍ നവിറ്റു ഇമ്പം എയ്തിനേന്‍ മേവിനേന്‍ അവന്‍ പൊന്നടി മെയ്മ്മൈയേ                                                                                                    തേവു മറ്റു അറിയേന്‍ കുരുകൂര്‍ നമ്പി പാവിന്‍ ഇന്നിസൈ പാടിത്തിരിവനേ

ഞാന്‍ ആഴ്വാരുടെ പാസുരങ്ങളെ നാവിനാല്‍ ആലപിച്ച് തന്നെ കൃതാര്‍ത്ഥനായി. ഞാനിതാ ആഴ്വാരുടെ തൃപ്പാദങ്ങളില്‍ ശരണം പ്രാപിച്ചിരിക്കുന്നു. ആഴ്വാരല്ലാതെ ഒരു ദേവതയെ എനിക്ക് അറിവില്ല, കല്യാണ ഗുണങ്ങളാല്‍ പരിപൂര്‍ണ്ണനും തിരുക്കുരുകൂറിന്റെ നാഥനുമാണ് അവിടുന്ന്. ആഴ്വാരുടെ പാസുരങ്ങള്‍ സംഗീതാത്മകമായി ആലപിച്ച് ഞാന്‍ ദേശാടനം നടത്തും. 

മൂന്നാം പാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍, നമ്മാഴ്വാരുടെ ദാസനെന്ന യോഗ്യതമാത്രം പരിഗണിച്ച്, ഭഗവാന്‍ തനിക്ക് എപ്രകാരം തന്റെ ദര്‍ശനം(ദിവ്യരൂപത്തില്‍) നല്കി എന്നത് ആനന്ദപൂര്‍വ്വം വര്‍ണ്ണിക്കുന്നു.

3.തിരിതന്തു ആകിലും തേവപിരാന്‍ ഉടൈ കരിയ കോലത്തിരുവുരുക്കാണ്പന്‍ നാന്‍                                                      പെരിയ വണ്‍ കുരുകൂര്‍ നഗര്‍ നമ്പിക്കു ആള്‍ ഉരിയനായ് അടിയേന്‍ പെറ്റ നന്മൈയേ

ആഴ്വാരുടെ ദാസന്‍ മാത്രമായ ഞാന്‍ ആ പദത്തില്‍ നിന്ന് ഭ്രംശനം വന്ന് ഭഗവാന്‍ ശ്രീമന്നാരായണനെ ദര്‍ശിച്ചു. ആഴ്വാരാണ് ശ്യാമവര്‍ണ്ണനും നിത്യസൂരികളുടെ നാഥനുമായ ഭഗവാനെ കാട്ടിത്തന്നത്. തിരുക്കുരുകൂറില്‍ അവതരിച്ച ദയാനിധിയായ ആഴ്വാരുടെ ദാസ്യത്താല്‍ മാത്രം എനിക്ക് ലഭിച്ച മഹാഭാഗ്യം കാണുക. 

നാലാം പാസുരത്തില്‍, നമ്മാഴ്വാര്‍ തനിക്ക് മേല്‍ ചൊരിഞ്ഞ ദയാവായ്പിനെ കണ്ടുകൊണ്ട് മധുരകവി ആഴ്വാര്‍ പറയുന്നു, താന്‍ നമ്മാഴ്വാര്‍ എന്ത് ആശിക്കുന്നുവോ അതേ ആശിക്കുന്നുള്ളൂ, തുടര്‍ന്ന്, തന്റെ നിസ്സാരതയും തന്നെ എപ്രകാരം നമ്മാഴ്വാര്‍ കൈക്കൊണ്ടു എന്നതും വെളിപ്പെടുത്തുന്നു. 

4.നന്മൈയാല്‍ മിക്ക നാന്‍മറൈയാളര്‍കള്‍ പുന്‍മൈ ആകക്കരുതുവര്‍ ആതലിന്‍                                                                                               അന്നൈയായ് അത്തനായ് എന്നൈ ആണ്ടിടും തന്മൈയാന്‍ ശഠകോപന്‍ എന്‍ നമ്പിയേ

നാലുവേദങ്ങളിലും പ്രവീണരായവര്‍ ജ്ഞാനമാര്‍ഗ്ഗികള്‍ എന്നെ ഉപേക്ഷിച്ചു, കാരണം ഞാന്‍ അങ്ങേയറ്റം താഴ്ന്നവനായിരുന്നു. എന്നാല്‍ നമ്മാഴ്വാര്‍ എന്നെ കൈക്കൊണ്ട് അഭയം നല്കി. എനിക്ക് മാതാവും പിതാവുമായി. അവിടുന്നാണ് എന്റെ സ്വാമി.

അഞ്ചാം പാസുരത്തില്‍ മുന്‍ പാസുരത്തില്‍ വെളിപ്പെടുത്തിയ തന്റെ താഴ്മയെ വിശദീകരിച്ചുകൊണ്ട് താന്‍ ഇപ്പോള്‍ എങ്ങനെ നമ്മാഴ്വാരുടെ അഹൈതുക കൃപയാല്‍ തിരുത്തപ്പെട്ടു എന്ന് വിശദീകരിച്ചുകൊണ്ട് ആഴ്വാരോടുള്ള നന്ദി പ്രദര്‍ശിപ്പിക്കുന്നു.

5.നമ്പിനേന്‍ പിറര്‍ നന്‍പൊരുള്‍ തന്നൈയും നമ്പിനേന്‍ മടവാരൈയും മുന്‍ എലാം                                                                                                ചെമ്പൊന്‍ മാടത്തിരുക്കുരുകൂര്‍ നമ്പിക്കു അന്‍പനായ് അടിയേന്‍ സതിര്‍ത്തേന്‍ ഇന്റേ

കഴിഞ്ഞ നാളുകളില്‍ ഞാന്‍ മറ്റുള്ളവരുടെ സ്വത്തിനെയും സ്ത്രീകളെയും ആശിച്ചവനായിരുന്നു. എന്നാല്‍ ഇപ്പോള്‍ നമ്മാഴ്വാരുടെ ദയയാല്‍ തിരുത്തപ്പെട്ടു, അവിടുത്തെ സേവകനായതോടെ ഞാന്‍ അവയില്‍ നിന്ന് മുക്തനായിരിക്കുന്നു. ആ നമ്മാഴ്വാരാണ് സ്വര്‍ണ്ണഗോപുരങ്ങളുള്ള തിരുക്കുരുകൂറിന്റെ നാഥന്‍.

ആറാം പാസുരത്തില്‍ എങ്ങനെ താന്‍ വിമുക്തനായി എന്നതിന്റെ ഉത്തരമായി അത് നമ്മാഴ്വാരുടെ ദയയാല്‍ മാത്രമാണെന്നും നമ്മാഴ്വാരുടെ ദയയെ ആശ്രയിച്ചു കഴിഞ്ഞാല്‍ പതനത്തിന് ഇനി സാധ്യതയേയില്ല എന്നും അദ്ദേഹം പ്രഖ്യാപിക്കുന്നു.

6.ഇന്റു തൊട്ടും എഴുമൈയും എമ്പിരാന്‍ നിന്റു തന്‍ പുകഴ് ഏത്ത അരുളിനാന്‍                                                                                                      കുന്റ മാടത്തിരുക്കുരുകൂര്‍ നമ്പി എന്റും എന്നൈ ഇകഴ്വു ഇലന്‍ കാണ്മിനേ

തിരുക്കുരുകൂറിന്റെ നാഥനെന്ന നിലയില്‍ എന്റെ സ്വാമി നമ്മാഴ്വാര്‍ തന്റെ ദയ എന്നില്‍ ചൊരിഞ്ഞു, അങ്ങനെ ഞാന്‍ അവിടുത്തെ മഹത്വത്തെ വാഴ്ത്തുവാന്‍ പ്രാപ്തനായി. അവിടുന്ന് നമ്മെ ഉപേക്ഷിക്കുകയേയില്ല എന്ന് നിങ്ങള്‍ക്കും കാണാനാകും. 

ഏഴാം പാസുരത്തില്‍, മധുരകവി ആഴ്വാര്‍ പറയുന്നു, നമ്മാഴ്വാരുടെ കൃപ ലഭിച്ചതോടെ താന്‍ ലൗകിക ദുഃഖങ്ങളില്‍ മുഴുകിയവരോടെല്ലാം നമ്മാഴ്വാരുടെ മഹിമയെ പ്രചരിപ്പിക്കുന്നതാണ്, കാരണം അവര്‍ അദ്ദേഹത്തിന്റെ മഹിമ അറിയാത്തതും അവിടുത്തെ കൃപ ലഭിക്കാത്തതുമാണ് അവരുടെ ഐശ്വര്യ ഹീനതയുടെ കാരണം.

7.കണ്ടുകൊണ്ടു എന്നൈക്കാരിമാറപ്പിരാന്‍ പണ്ടൈ വല്വിനൈ പാറ്റി അരുളിനാന്‍                                                                                                        എണ്‍ തിശൈയും അറിയ ഇയമ്പുകേന്‍ ഒണ്‍ തമിഴ്ച്ചഠകോപന്‍ അരുളൈയേ

പൊര്‍കാരിയുടെ പുത്രനാകയാല്‍ കാരിമാറന്‍ എന്നും അറിയപ്പെടുന്ന നമ്മാഴ്‌വാര്‍ എന്നില്‍ ദയ ചൊരിഞ്ഞു, എന്നെ അവിടുത്തെ ദാസനാക്കി. അദ്ദേഹം എന്റെ അനാദി കാലം മുതല്‍ക്കേയുള്ള പാപങ്ങള്‍ നീക്കി. എട്ടുദിക്കിലുമുള്ള ജനങ്ങളോട് മനോഹരമായ തമിഴ് പാസുരങ്ങളെ അരുളിയ ആ നമ്മാഴ്വാരുടെ മഹത്വം ഞാന്‍ ഉദ്ഘോഷിക്കും. 

എട്ടാം പാസുരത്തില്‍ അദ്ദേഹം ആഴ്വാരുടെ ദയ ഭഗവാന്റെ ദയയേക്കാള്‍ അധികമെന്ന് വിശദീകരിക്കുന്നു. ഭഗവാന്‍ ദയയാല്‍ അരുള്‍ ചെയ്ത് ഭഗവദ് ഗീത നല്കി. അതിലും ദയയോടെയാണ് ആഴ്വാര്‍ തിരുവായ്മൊഴി അരുളിയിട്ടുള്ളത്.

8.അരുള്‍ കൊണ്‍ടാടും അടിയവര്‍ ഇന്‍പുറ അരുളിനാന്‍ അവ് അരു മറൈയിന്‍ പൊരുള്‍                                                                                       അരുള്‍ കൊണ്ടു ആയിരം ഇന്‍ തമിഴ് പാടിനാന്‍ അരുള്‍ കണ്ടീര്‍ ഇവ്വുലകിനില്‍ മിക്കതേ

നമ്മാഴ്വാര്‍ ദയയോടെ ആയിരം പാസുരമുള്ള തിരുവായ്മൊഴി വേദസാരമായി രചിച്ചു. അങ്ങനെ ഭഗവദ് ഭക്തര്‍ക്ക് സാനന്ദം ഭഗവാനെ സ്തുതിക്കാന്‍ അത് സഹായിക്കുന്നു. നമ്മാഴ്വാരുടെ ഈ കൃപയേക്കാള്‍ മികച്ചത്  ഒന്നുമില്ല (ഗീതയില്‍ ഭഗവദ് സ്തുതികള്‍ ഇല്ലല്ലോ എന്നതാകാം)

ഒമ്പതാം പാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍ വ്യക്തമാക്കുന്നത്, തന്റെ താഴ്മയെ പരിഗണിക്കാതെ വേദസാരമായ തത്വത്തെ, അതായത് ഭക്തരുടെ ദാസനാകുക എന്നതിനെ നമ്മാഴ്വാര്‍ തനിക്ക് വെളിപ്പെടുത്തി എന്നതാണ്. ഈ അറിവിന് താന്‍ എന്നേക്കും അദ്ദേഹത്തോട് കടപ്പെട്ടിരിക്കുന്നു എന്ന് അദ്ദേഹം വിശദമാക്കുന്നു.

9. മിക്ക വേദിയര്‍ വേദത്തിന്‍ ഉട്പൊരുള്‍ നിര്‍കപ്പാടി എന്‍ നെഞ്ചുള്‍ നിറുത്തിനാന്‍                                                                                                      തക്ക ചീര്‍ച്ചഠകോപന്‍ എന്‍ നമ്പിക്കു ആട്പുക്ക കാതല്‍ അടിമൈപ്പയന്‍ അന്റേ

നമ്മാഴ്വാര്‍ ദയയോടെ എനിക്ക് മഹാജ്ഞാനികള്‍  ജപിക്കുന്ന വേദത്തിന്റെ സാരതത്വം അറിയിച്ചു. ആ അറിവ് ഉള്ളില്‍ ഉറയ്ക്കും വിധം ബോധ്യപ്പെടുത്തി. അങ്ങനെ അദ്ദേഹത്തിന്റെ ദാസ്യമെന്ന മഹത്തായ പദത്തിന്റെ മഹിമ എനിക്ക് വെളിപ്പെട്ടു. 

പത്താം പാസുരത്തിൽ മധുരകവി ആഴ്വാർ, നമ്മാഴ്വാര്‍ തനിക്ക് മേല്‍ ചൊരിഞ്ഞ വരങ്ങള്‍ക്ക് തിരിച്ചൊന്നും നല്കാന്‍ താന്‍ പ്രാപ്തനല്ലെന്നത് വ്യക്തമാക്കുന്നു. നമ്മാഴ്വാരുടെ ദിവ്യപാദങ്ങളോടുള്ള ഭക്തി വെളിപ്പെടുത്തുന്നു.

10. പയന്‍ അന്റു ആകിലും പാങ്കു അല്ലര്‍ ആകിലും ചെയല്‍ നന്‍റാകത്തിരുത്തിപ്പണി കൊള്‍വാന്‍                                                     കുയില്‍ നിന്റു ആര്‍ പൊഴില്‍ ചൂഴ് കുരുകൂര്‍ നമ്പി മുയല്‍കിന്റേൻ ഉൻ തൻ മൊയ് കഴറ്കു അന്‍പൈയേ

പൂന്തോട്ടങ്ങളും കിളികളുടെ കൂജനവും നിറയുന്ന തിരുക്കുരുകൂര്‍ വാസിയായ നമ്മാഴ്വാരെ, അങ്ങ് ജനങ്ങളെ ഭഗവദ് ദാസ്യത്തിലേക്ക് നിയോഗിക്കുന്നു. അവരെ തന്റെ ജ്ഞാനത്താല്‍ തിരുത്തുകയും നേര്‍വഴികാട്ടിക്കൊടുക്കുയും ചെയ്യുന്നു. അവരില്‍ നിന്ന് അങ്ങേയ്ക്ക് തിരിച്ചൊന്നും ലഭിക്കാനില്ല. അവിടുത്തെപ്പോലുള്ള ഭഗവദ് ഭക്തരില്‍ പ്രേമം ജനിക്കുന്നതിനാണ് ഞാന്‍ പരിശ്രമിക്കുന്നത്.  

പതിനൊന്നാം പാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍, തന്റെ ഈ പ്രബന്ധം പഠിക്കുന്നവര്‍ നമ്മാഴ്വാരുടെ(അദ്ദേഹം ഭഗവദ് ദൂതരില്‍ പ്രധാനിയായ വിഷ്വക്സേനാംശമാണല്ലോ) നിയന്ത്രണമുള്ളതായ വൈകുണ്ഠം പ്രാപിക്കുമെന്നും അവിടെ വസിക്കുമെന്നും വ്യക്തമാക്കുന്നു. ഇതിന്റെ അര്‍ത്ഥം, ആഴ്വാര്‍ തിരുനഗരിയിലെ ക്ഷേത്രത്തില്‍ ആദിനാഥരും(അവിടുത്തെ ഭഗവാന്‍‍) നമ്മാഴ്വാരും മുഖ്യന്മാരാണെങ്കിലും ശ്രീവൈകുണ്ഠത്തില്‍ (ഭക്തവത്സലനായ ഭഗവാന്റെ ഭക്താഗ്രേസരനായ) നമ്മാഴ്വാര്‍ തന്നെയായിരിക്കും നേതാവ് എന്നാണ്. 

11.അന്‍പന്‍ തന്നൈ അടൈന്തവര്‍കട്കു എല്ലാം അന്‍പന്‍ തെന്‍ കുരുകൂര്‍ നഗര്‍ നമ്പിക്കു                                                                   അന്‍പനായ് മധുരകവി ചൊന്ന ചൊല്‍ നമ്പുവാര്‍ പതി വൈകുന്തം കാണ്‍മിനേ

എല്ലാവരിലും കൃപാലുവാണ് ഭഗവാന്‍ (വിശേഷിച്ചും തന്റെ ദാസന്മാരില്‍). നമ്മാഴ്വാരാകട്ടെ, ഭഗവദ് ഭക്തന്മാരിലാണ് അധികവും പ്രേമബന്ധിതനായിട്ടുള്ളത്. ഈ ഞാനോ(മധുരകവി ആഴ്വാര്‍) ആ നമ്മാഴ്വാരിലാണ് പ്രേമബന്ധിതനായിട്ടുള്ളത്. അതിനാല്‍ ആരാണോ ഈ പാസുരങ്ങള്‍ ഭക്തിയോടെ ജപിക്കുന്നത് അവര്‍ ദിവ്യലോകമായ ശ്രീവൈകുണ്ഠം പ്രാപിക്കുക തന്നെ ചെയ്യും.

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periya thirumozhi – 1.1.7 – iRpiRappu

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periya thirumozhi >> First centum >> First decad

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Highlights from avathArikai (Introduction)

In this pAsuram, AzhwAr is saying “Those who are ignorant may lose emperumAn, but how are you who are intelligent and poets like me, losing him?”

pAsuram

iRpiRappaRiyIr ivaravar ennIr
innadhOr thanmaiyenRu uNareer
kaRpagam pulavar kaLaikaN enRulagil
kaNdavA thoNdaraip pAdum
soRporuLALeer sollugEn vammin
sUzhpunal kudandhaiyE thozhumin
naRporuL kANmin pAdi nIr uymmin
nArAyaNA ennum nAmam

Word-by-Word meanings

ulagil – for the residents of this earth
thoNdarai – those who roam around doing menial services
il – greatness of (their) household life
piRappu – greatness of (their) birth
aRiyIr – not knowing
ivar – those who are wealthy now
avar – were previously in poverty
eNNIr – without knowing
thanmai – their nature
innadhu enRu – is in this particular manner
uNarIr – not knowing
kaRpagam! – Oh generous ones who resemble desire fulfilling kalpaka tree!
pulavar – for learned persons
kaLaigaN – Oh protector!
enRu – saying in this manner
kaNdavA – as thought in the heart
pAdum – praising
sol – for words
poruL – and meanings
ALIr – you who are experts
vammin – come over;
sollugEn – I am informing you (so that you don’t lose the apt goal);
nIr – you who are like me
punal – by water
sUzh – surrounded
kudandhai – ArAvamudhan emperumAn who is mercifully residing in thirukkudandhai
thozhumin – worship;
nArAyaNA ennum – the word which explains “I am all kinds of relationship”
nAmam – divine name
pAdi – speaking fully
uymmin – be uplifted;
nal poruL kANmin – see, this is the ultimate principle.

Simple translation

Oh poets who are experts in words and meanings, who roam around doing menial services to the residents of this world without knowing the greatness of their household life and birth, and without knowing that those who are wealthy now were in poverty previously, and without knowing that “their nature is in this particular manner”, who tell them “Oh generous ones who resemble desire fulfilling kalpaka tree! Oh protector of learned persons!” and praise them as thought in your hearts! Come over. I am informing you. You who are like me should worship ArAvamudhan emperumAn who is mercifully residing in thirukkudandhai which is surrounded by water; be uplifted by speaking the divine name which explains “I am all kinds of relationship”; see, this is the ultimate principle.

Highlights from vyAkyAnam (Commentary)

  • il piRappu aRiyIr – Know about how they are placed in their gArhasthyam (household life) and their birth.
  • ivar avar ennIr – When a person who was previously suffering due to poverty become rich now, without knowing “This must not have been acquired by his ability; he must have been blessed by sarvESvaran”, you are thinking that such person is like Sriya:pathi (lord of SrI mahAlakshmi) who is wealthy from birth. Alternatively,
  • ivaravarennIr – if seen as a single word, it means “you are unable to see the difference between any two persons”.
  • innadhOr thanmai enRu uNarIr – You cannot know the knowledge/ability of such person.
  • kaRpagam – You are saying “he will grant without thinking about any aspects”.
  • pulavar kaLaigaN enRu – Such a person will hide when knowledgeable poets come to him seeking wealth. These poets will call such a person as “Our lord”.
  • ulagil kaNdavA thoNdaraip pAdum – In this world, superficially praising those who are roaming around with lowly conduct.
  • sol poruL ALIr – You who are experts in words and their meanings. There is none who can beat you in word-play and there is none who is as good as you in understanding the principles.
  • sollugEn vammin – As I show you the entity which matches your expertise in words and meanings, you come over.
  • sUzh punal kudandhaiyE thozhumin – You need a river and a capital city – for you to praise someone in your poems. When you praise someone, you need someone who owns rivers, mountains and cities.
  • nal poruL kANmin – You realise this ultimate principle. That is, emperumAn is the goal as well as the means.
  • pAdi nIr uymmin nArAyaNA ennum nAmam – I showed you the entity (bhagavAn) which is the best amongst the principles which are known by words. Now you sing the divine names of such entity and be uplifted – says AzhwAr. The short form of thirumanthram, that is akAram (syllable “a”), is explained in  nArAyaNa anuvAkam “ya: parassa mahESvara:“ (nArAyaNa, the lord of lords). Among the words, akAram is the best. Among the principles which are explained through the words, ArAvamudhan emperumAn is the greatest.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 4 – thani nenjam

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avathArikai (Introduction)

Just as AzhwAr had addressed emperumAn in the first pAsuram as “imaiyOr thalaivA” (lord of nithyasUris), he had mentioned about how garudan, thuLasi and others, who reside in nithyavibhUthi, had troubled her (AzhwAr in feminine mood) further, so far. Wind joined them now. All these kindled memories of emperumAn more. Let us go through the pAsuram and its meanings:

thani nenjam munnavar puLLE kavarndhadhu thaNNandhuzhAykku
ini nenjam inguk kavarvadhu yAm ilam nI naduvE
muni vanjap pEychchi mulai suvaiththAn mudi sUdu thuzhAyp
pani nanja mArudhamE emmadhAvi panippiyalvE

Word-by-Word Meanings

thani – distinguished
nenjam – heart
mun – already
avar – that sarvESvaran’s
puLLE – the bird garuda himself (emperumAn’s vehicle)
kavarndhadhu – had stolen
ini – further
yAm – we
ingu – in this place
thaN – being cool
am – beautiful
thuzhAykku – for the divine thuLasi
kavarvadhu – for stealing
nenjam – heart
ilam – do not have
muni – having anger
vanjam – having deceit
pEychchi – the demon pUthanA
mulai – bosom
suvaiththAn – krishNa who drank
mudi – in his crown
sUdum – proffered
thuzhAy – divine thuLasi
pani – having coolness
nanjam – being poisonous
(being hurtful)
mArudhamE – Oh wind!
nI – you
naduvE – amidst these
emmadhu – our
Avi – prANan (life)
panippu – shivering
iyalvE – is it its nature? (is it correct?)

Simple Translation

garuda had already stolen my mind completely such that there is no connection between me and my mind. I do not have another mind with me so that his cool thuLasi garland could steal from me. Oh wind which is coming with coolness resulting from pervading through the thuLasi garland which adorns the beautiful crown of krishNa who had drunk milk from the bosom of demon pUthanA who was full of anger and deceit! When I am already struggling like this, is it proper for you to come in between and make me to shiver further?

vyAkhyAnam

thani nenjam – AzhwAr had only his mind; but there are several entities such as garudan, thuLasi, wind etc who were attempting to steal it. Thus, the implication is that those who create hurdles are more in number.

mun avar puLLE  kavarndhadhu – Looking at the majestic way in which emperumAn was seated on garuda, I wanted to hug him with the garland on his shoulder. Before I could do it, didn’t garuda steal my mind!

avar puL – Because of  his distinguished connection with emperumAn, did garudan steal it?

puLLE – gaurdan did not give scope to others in SrIvaikuNtam such as thuLasi et al to steal my mind. He did that himself.

kavarndhadhu – my mind was insufficient for that garudan too, filling up only half of his stomach.

mun – garuda preceded thuLasi, in stealing my mind.

thaN andhuzhAykku – for that cool thuLasi garland.

ini nenjam – she tells thuLasi “Even if you remain here firm like a tree, in order to steal my mind, what is going to happen? There is no purpose in staying here saying that you will not leave this place without taking her mind. Your desire will not be fulfilled”.

ingu – she states her position clearly.

yAm ilam – my mind has already gone behind garudan. I, a sinner, am not endowed with several minds so that all of you could steal one mind each. I do not have another mind for thuLasi garland to steal.

nI naduvE – Seeing that the divine thuLasi, after coming to steal my mind, was standing like a tree, it appears that the wind came very fast. While thuLasi, who too is connected to emperumAn, is waiting, what is your urgency? While garudan, thuLasi et al have direct connection with emperumAn, your connection with emperumAn is through them. In other words, you have connection with thuLasi who has direct contact with his divine form.

muni vanjap pEychchi – the demon pUthanA who came with lot of anger and with deceit.

mulai suvaiththAn – he was taking in her milk with plenty of saliva. periya thirumozhi 1-3-1 says “peRRa thAy pOl vandha pEychchi perumulai Udu uyirai vaRRa vAngi uNda vAyAn” (he drank, without leaving anything behind, including her life, through the bosom of the demon pUthanA, who came in the form of his mother yaSOdhA).

mudi sUdu thuzhAy – this wind is bringing the fragrance of thuLasi from the crown of that krishNa. Just as clouds imbibe the waters of ocean and precipitate that as rain everywhere, this wind is also carrying fragrance of thuLasi and spreading it everywhere. He donned the thuLasi garland as easily as he put an end to pUthana.

How did she (AzhwAr in feminine mood) know that emperumAn had thuLasi on his crown?

pani nanjam mArudhamE – the wind which is cool, is now blowing like poison. Just as pUthanA smeared poison on her bosom, the wind has come carrying thuLasi’s fragrance [when in separation, even thuLasi is not welcome]

emmadhu Avi – my prANan (vital air) which is in distress due to garuda, thuLasi, wind et al.        

panippu iyalvE – It is natural for my prANan to be in shivers. She asks the wind “Could you, who would cause distress to his enemies, cause distress to his followers too?”

svApadhESam (distinguished/internal meaning): Since AzhwAr had earlier enjoyed sarvESvaran through the faculty of his mind, all the materials which are connected with emperumAn are now reminding him about emperumAn. Since he is in separation from emperumAn, he is in distress and he is speaking about how the cool breeze is troubling the leading lady who is separated from her beloved.

We will take up the 5th pAsuram in the next article.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.1.6 – empirAn endhai

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

periya thirumozhi >> First centum >> First decad

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Introduction to the vyAkyAnam

When asked “You are greatly celebrating this divine name. What is the meaning for it?” AzhwAr explains in this pAsuram. Instead of chanting the divine name [as part of thirumanthram] and getting a result out of it, and making it ancillary for karma yOgam (gyAna yOgam and bhakthi yOgam), since AzhwAr is of the opinion that the result is attained by meditating upon the meanings of it, he is explaining the meanings. nammAzhwAr too, while speaking about thirumanthram [especially the divine name, nArAyaNa], will explain about the meaning either before or after, to emphasise on the meaning, since it is said in SAsthram “gyAnAn mOksham” (True knowledge leads to liberation).

pAsuram

empirAn endhai ennudaich chuRRam
enakkarasu ennudai vANAL
ambinAl arakkar verukkoLa nerukki
avaruyir seguththa em aNNal
vambulAnjOlai mAmadhiL thanjai
mAmaNik kOyilE vaNangi
nambigAL! uyya nAn kaNdu koNdEn 
nArAyaNA ennum nAmam

Word-by-Word meanings

nambigAL! – Oh those who are complete (with enjoying bhagavAn’s qualities)!
em pirAn – being my benefactor
endhai – being my father
ennudaich chuRRam – being all my relationships
enakku arasu – being my ruler
ennudai vAzh nAL – being my life-span
arakkar – rAkshasas (demoniac people)
verukkoLa – to be scared
ambinAl – with arrows
nerukki – suffocating them
avar uyir – their lives
seguththa – destroyed
em aNNal – the eternal abode of sarvESvaran, who is my lord
vambu – fragrance
ulAm – blowing
sOlai – garden
mA – lengthy
madhiL – having fort
thanjai mA maNik kOyilE – thanjai mA maNik kOyil only
vaNangi – worshipped
nAn uyya – to be uplifted (like all of you)
nArAyaNA ennum nAmam – the divine name, nArAyaNa
kaNdu koNdEn – I got to realise.

Simple translation

Oh those who are complete (with enjoying bhagavAn’s qualities)! sarvESvaran, being my benefactor, father, all my relationships, ruler and life-span, created fear in the rAkshasas by suffocating them with arrows and destroyed their lives. I only worshipped such sarvESvaran, who is my lord who is residing in thanjai mA maNik kOyil which is having garden with blowing fragrance and lengthy fort. To be uplifted, I got to realise the divine name, nArAyaNa.

Highlights from vyAkyAnam (Commentary)

  • empirAn – My benefactor.
  • endhai – My father.
  • ennudaich chuRRam – One who remains all types of relationships starting with the mother who gives birth.
  • enakku arasu – One who eliminated my vices and ruled over me.
  • ennudai vAzh nAL – My life-span.
  • ambinAl arakkar verukkoLa nerukki avaruyir seguththa em aNNal – My lord who destroyed the rAkshasas by causing fear in them by suffocating them with his arrows instead of destroying them with his sankalpa (will). Thus he concludes with saying “emperumAn is my swAmi (lord)”. With this, what is explained in subAla upanishath “mAthA pithA bhrAthA nivAsaS SaraNam suhrudhgathirnArAyaNa:” (SrIman nArAyaNan is mother, father, brother, abode, refuge, friend, goal), is elaborated here.

When asked “How did you get all of these?” AzhwAr says,

  • vambulAnjOlai mAmadhiL thanjai mAmaNik kOyilE vaNangi – I kept worshipping thanjai mAmaNik kOyil only, which is having eternally blooming garden and lengthy fort. As I meditated upon emperumAn’s saulabhyam (easy approachability) where he is present announcing “I am all types of relationships for you”, I received all these.
  • nambigAL – AzhwAr could be addressing either those who are caring only for the body holding on to matters other than bhagavAn or those who are complete due to enjoying bhagavAn’s qualities.
  • uyya nAn kaNdu koNdEn – AzhwAr is saying either “I got to see emperumAn to be uplifted, while you are suffering due to worldly attachments” or “I too reached the shore as you did knowing the ways to be uplifted”.
  • nArAyaNA ennum nAmam – I got to realise the divine name which explains that emperumAn is all types of relationships.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvaishNava education/kids portal – http://pillai.koyil.org