Daily Archives: March 24, 2021

thiruviruththam – 86 – adaikkalaththOngu

Published by:

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

Full Series

Previous

avathArikai (Introduction)

In the previous pAsuram, he had narrated the way darkness had tormented him. He says in this pAsuram that however much darkness surrounds and torments, sarvESvaran’s true nature is such that one cannot blame him about anything.

Let us go through the pAsuram and its meanings:

adaikklaththOngu kamalaththalarayan senniyennum
mudaikkalaththUN munnaranukku nIkkiyai Azhisangam
padaikkalamEndhiyai veNNeykkanRu Aychchi van thAmbugaLAl
pudaikkalandhAnai emmAnai ensollip pulambuvanE

Word-by-Word Meanings

adaikkalaththu – as an entity to be protected
Ongu – grown well
kamalaththu – (having been born in the divine navel) lotus’
alar – born in a flower
ayan – brahmA’s
senni ennum – known as head
udai – having an unpleasant smell
kalaththu – in the vessel
UN – food
mun – in earlier time
aranukku – for rudhra
nIkkiyai – one who removed
Azhisangam – divine disc and divine conch
padai – divine weapons
kalan – as ornaments
Endhiyai – one who donned
anRu – during the time of krishNAvathAram (incarnation as krishNa)
veNNey – for butter
Aychhi – yaSodhAp pirAtti
van – strong
thAmbugaLAl – ropes
pudaikka – to hit
alandhAnai – one who had trouble
emmAnai – one who is my lord
en solli – by speaking about what deficiencies
pulambuvan – could I call?

Simple Translation

brahmA was born in the lotus flower which originates from the divine navel of sarvESvaran who is the refuge for all. rudhra took his food from the skull (head) of brahmA [which was plucked by rudhra] which had an unpleasant smell. sarvESvaran removed that curse on rudhra; he holds the divine weapons of disc and conch; when he incarnated as krishNa, he stole butter and was hit by strong ropes by yaSOdhA [his mother]. With what deficiencies in him  could I call him, who is my lord?

vyAkyAnam

adaikkalaththOngu – growing under sarvESvaran, to whom he has surrendered, brahmA is like nikshEpam (treasure)

kamalaththalarayannikshEpam refers to a treasure which is hidden. However, that term refers here to his being looked at by sarvESvaran such that there is no deficiency in him. Apart from that, brahmA has the fortune of having been born directly to sarvESvaran.

senni . . . – while brahmA is considered as the lOkaguru (AchAryan for the world), he is the father of rudhra, who plucked one of his heads and stood as one who has committed a serious crime. brahmA stood in sadness, having his head severed. He [sarvESvaran] removed both their sorrows.

ayan senni ennum mudaikkalam – that skull [severed head of brahmA] became a vessel with a foul smell. Since it was having an unpleasant smell [due to its contact with brahmA’s flesh] wherever rudhra went, he was followed by birds of prey such as eagle etc.

mudaikkalaththu UN mun aranukku nIkkiyai – [due to the curse of brahmA], rudhra had to eat his food by begging for alms, from that skull. rudhra, who is the deity for annihilation, had to suffer like this. sarvESvaran removed this curse for rudhra, in an earlier time. He thought “Someone who was created by me should not suffer for a long time like this” and removed that difficulty. Through this , it has been brought out that for those who are born in samsAram, being attracted by karma and the resultant physical form, difficulties etc are common to all and that these are applicable for these two too (brahmA and rudhra). One stood with his head severed; one stood having committed that heinous act; sarvESvaran stood as one who removed both their sorrows.

Azhi sangam padaikkalam Endhiyai – he constantly holds his divine weapons such as disc and conch since he cannot search for them to protect samsAris [such as brahmA and rudhra] when they are wandering in difficulties. He has the nature of wearing these divine weapons as divine ornaments in order to carry out the activity of protection.

veNNey . . . – though he is capable of removing the difficulties of brahmA, rudhra et al and has the necessary implements for that, when he gets into any difficulty from his followers, he cannot extricate himself from such difficulty. While he is the controller of brahmA, rudhra et al and remains as the supreme entity, he cannot sustain himself without a few materials which have a contact with his followers. While he is avApthasamasthakAman [he does not have any unfulfilled desire], he feels that there is some deficiency and if he cannot get it directly, he goes to the extent of stealing it. Even while stealing it, he makes sure that he leaves evidence behind to be caught; when caught, he does not take any action to extricate himself from such situations.

anRu – a day comes when he gets tied down and looks as a very simple person! Such a day too occurs! I had missed that day when he had himself tied down and looked so simple and I am praying for attaining him today!

Aychchi – he could not seek a remedy for the difficulty posed by a herdswoman!

van thAmbugaLAl – whatever ropes she [yaSOdhA] could lay her hands on, turned out to be short to tie him. Hence she took more ropes and hit him with those. The anger towards a person would be present to the same extent as affection towards that person. It is pertinent here to recall periya thiruvandhAdhi 48 pAsuram “idaichchi kumaiththiRangaL . . .” (the difficulties that he had undergone at the hands of yaSOdhA)

pudaikkalandhAnai – even when he was in such difficulties he did not take any remedial action.

alandhAnai – the term ala refers to blossoming. As she [yaSOdhA] hit him with the ropes, his face became more and more blossomed. periya thirumozhi 5-9-7 says “kaNNiyAr kuRungayiRRAl katta vettenRirundhAn” (as he was tied with short ropes which were tied together, he stood as if agreeing to that act)

emmAnai – as he was being tied and hit, he shed copious amount of tears from his eyes and his dark divine form became pale; with such an act, he made me to be subservient only to him. Just as it has been mentioned in thiruvAimozhi 5-10-3 “paiyavE nilaiyum” (the way he stood trembling in fear), it was this which made me lose my steadfastness.

en sollip pulambuvanE – I desired for him now and am wailing since I could not attain him. I was not there when he carried out his activites in krishNAvathAram and I cannot point out to any deficiency in him. I am unable to attain him now because of the result of my past deeds. He has no shortcoming in him for me to blame him.

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

periya thirumozhi – 1.4.8 – mAn munindhu

Published by:

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

periya thirumozhi >> First centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mAn munindhu oru kAl vari silai vaLaiththa
mannavan ponniRaththu uravOn
Un munindhu avanadhudal irupiLavA
ugir nudhi maduththu ayan aranaith
thAn munindhitta vendhiRal sAbam
thavirththavan thavam purindhuyarndha
mAmunikoNarndha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

oru kAl – while remaining in panchavati
mAn – mArIcha who came in the form of a deer
munindhu – showing anger on
vari – beautiful
silai – bow
vaLaiththa – aimed (at him) by bending
mannavan – being the king
pon niRam – having golden hue
uravOn – strong hiraNya’s
Un – flesh
munindhu – showing anger
avanadhu – his
udal – body
iru piLavA – to split into two parts
ugir nudhi – the edge of his nails
maduththu – made to enter
avan thAn – brahmA himself
aranai – rudhra
munindhu – showing anger
itta – gave
vem thiRal – very cruel
sAbam – curse
thavirththavan – sarvESvaran who eliminated
thavam purindhu – performing penance
uyarndha – became brahmarishi (due to that)
mAmuni – viSvAmithran
koNarndha – (perumAL and iLaiyaperumAL) brought along
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchiramaththuLLAnE – is residing in SrI badharIkASramam

Simple translation

Showing anger on mArIcha who came in the form of a deer, emperumAn while remaining in panchavati, being the king, aimed his beautiful bow at him by bending it; showing anger on the strong hiraNya, who was having a golden hue, made the edge of his nails enter his body to split it into two parts; sarvESvaran eliminated the very cruel curse of brahmA who showed anger on rudhra and cursed him; such sarvESvaran is residing in SrI badharIkASramam on the banks of gangA where viSvAmithran who became brahmarishi by performing penance, brought along SrI rAma and lakshmaNa.

Highlights from vyAkyAnam (Commentary)

  • mAn munindhu … – sIthAp pirAtti mercifully requested perumAL (SrI rAma) “Please catch and bring this deer to me”, and perumAL chased the deer. Since the deer was an illusory one (mArIchA came in disguise), it kept evading perumAL, and hence perumAL became angry on it and he, the strong one, aimed at the deer and bent his beautiful bow.
  • ponniRaththu uravOn … – One who was known as hiraNya, who had a golden hue and great strength; emperumAn showed anger on his bodily flesh which grew based on his evil pride, and placed the edge of his divine nails on his body which is abode for such flesh.
  • ayan … – emperumAn favoured the child, prahlAdha [who has much less love compared to pirAtti towards him], the same way he did for pirAtti; and he favoured the same way towards rudhra who is prideful. brahmA who could not tolerate the prideful attitude of rudhra, thought “we should make him commit a mistake and punish him”, and allowed rudhra to sever his head saying “you sever my head if you have the courage to do so” and then cursed him for that same reason as said in mAthsya purANam “kapAleethvam bhavishyasi” (you will have my skull attached to your hand). When one’s own father becomes an enemy, it is bhagavAn who remains even closer and helps such persons.
  • thavam … – viSvAmithra is identified as the one who became great by his penance and brought perumAL and iLaiya pertumAL Though he was a kshathriya he became a brahmarishi by the strength of his penance. Since he brought perumAL and iLaiya perumAL along the banks of gangA, AzhwAr could be talking about that. One who became great by performing thapas – viSvAmithran. Here, SrI parAnguSa dhAsar asks nampiLLai “jIyA (Oh great personality)! Instead of mAmuni koNarndha, can we not change it to mAmuni puganRa (the great sage spoke about) as an alternate text, and explain it as viSvAmithran explaining the greatness of gangA to perumAL and iLaiya perumAL. AzhwAr could be speaking about that”. nampiLLai mercifully responds “We don’t have the strength/ability to do so” [i.e. We don’t have the ability to change AzhwAr’s pAsurams]. Alternatively, mAmuni could mean bhagIratha himself [as he also did a great penance] and explain it as gangA which was brought down to earth by bhagIratha.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruviruththam – 85 – mANikkangoNdu

Published by:

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

Full Series

Previous

avathArikai (Introduction)

This pAsuram reveals the words of the nAyaki who is saddened by the appearance of night. This could also be treated as the words of the nAyaki’s mother who is lamenting the nAyaki’s position.

Let us go through the pAsuram and its words:

mANikkangoNdu kurangu eRivoththu iruLOdu mutti
ANipponnanna sudar padumAlai ulagaLandha
mANikkamE en maradhagamE maRRoppAraiyillA
ANipponnE adiyEn adi Avi adaikkalamE

Word-by-Word Meanings

kurangu – monkey
mANikkam – gem [carbuncle]
koNdu – taking it
eRivu oththu – equivalent to throwing
iruLOdu – with darkness
(coming)
mutti – getting close
ANipon anna – like a distinguished gold
sudar – radiant sUriyan ([sun]
padum – suffering
mAlai – dusk (appeared)
ulagu – worlds
aLandha – one who seized
mANikkamE – Oh one who is virtuous!
en – being my lord
maradhagamE – one who is invigorating like an emerald gem!
maRRu – over and above
oppArai – those who are equal
illA – ohe who does not have
ANipponnE – Oh one who is like distinguished gold!
adiyEn – this servitor, my
adi – being your servitor
Avi – vital air
adaikkalam – is to be protected (by you)

Simple Translation

Oh one who measured all the worlds! Oh one who is virtuous and is like an invigorating emerald gem to me! Oh one who is like distinguished gold, without anyone being your equal! Just like a monkey threw a carbuncle gem, the dusk time has thrown out sUriyan who is like eminent gold. This AthmA (soul) of mine, your servitor, has to be protected by you.

vyAkyAnam

mANikkam koNdu kurangu eRivoththu – Just like a monkey would throw a gemstone of carbuncle. A monkey, without knowing the great value of a gemstone, throws it out such that it reaches a place where it will be of no use to anyone. Alternatively, being an animal, it throws the gemstone where it cannot be used even by the monkey itself and the gem remains losing its shine.

iruLOdu . . . – coming with darkness. The evening time appeared, destroying sUriyan who is like an incomparable, eminent, reddish gold. Just like the carbuncle gem was destroyed by the monkey, sUriyan was destroyed by darkness.

Instead of merely speaking about evening, she now speaks about sarvESvaran’s great activities.

ulagaLandha mANikkamE – he is one who pushed aside entities such as mahAbali when indhra et al, who think that they are the protectors, withdrew, being unable to fight with such mahAbali. He is an entity who is virtuous, who measured the worlds which are full of forests and mountains.

mANikkamE – he transformed himself though he is priceless and inestimable [for the sake of indhra et al].

en maradhagamE – he is invigorating when embraced.

maRRoppAraiyillA ANipponnE – he is eminent without any simile to compare him with – like distinguished gold.

adiyEn – AzhwAr calls himself as adiyEn [servitor] manifesting his enjoyability [by sarvESvaran].

adiyAvi – If these are the nAyaki’s words, this would refer to the Athmavasthu (her soul) which is subservient to sarvESvaran. It is so much subservient to sarvESvaran that even offering it to him would tantamount to being an act in excess [it belongs to sarvESvaran; hence there is no need even to offer it to him]. It is to be offered as soon as one is bewildered; once offered, it would be so severed from him/her that it would make him/her shrink from thinking “I offered an entity of mine to him”. It will be similar to sthOthra rathnam 53 “athavA kinnu samarppayAmi thE” (What can I offer you?) and thiruvAimozhi 7-9-10 “uRReNNil adhuvum aRRu AngavanRannadhu” (if I wanted to call it as mine, even that Athmavasthu happened to be his). The vyAkyAthA (periyavAchchAn piLLai, commentator for this prabandham) narrates an incident when kUraththAzhwAn was sent by bhagavdh rAmAnujar to thirukkOttiyUr nambi (rAmAnujar’s AchAryan) to find out whether it is gyAthruthvam (being with knowledge about matters relating to sarvESvaran) or SEshathvam (being a servitor of sarvESvaran) which is AthmasvarUpam (the true nature of AthmA). nambi mercifully informed kUraththAzhwAn “Oh my child! Where he should have said ennuLLAn [within me] as in thiruvAimozhi 8-8-2 ‘adiyEnuLLAn udaluLLAn’ (he is within me), he had said adiyEnnuLLAn to signify that it is servitude which is the true identity for AthmA”

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