Daily Archives: March 29, 2021

thiruviruththam – 90 – thalaippeydhu yAn

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

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avathArikai (Introduction)

In the previous pAsuram AzhwAr was lamenting “egyAnRu thalaippeyvanE” (when will I attain you?) sarvESvaran asked him “Why cannot you remain with the belief that connection with sarvESvaran will yield the result of uniting with him?” AzhwAr says “I could remain like that If I do not have any desire in you, like the samsAris” He says that it is impossible for him to spend time without thinking of sarvESvaran. What is he saying in this pAsuram? If I think about the facts that I have obtained a physical form which is capable of attaining you and that it is uncertain, due to the unbearability of not being with you, the time to attain you seems to extend forever. Alternatively, since I have obtained a nature by which I cannot sustain myself through any entity other than you, and since this nature came about because of my presence in samsAram, time is not sufficient to think about the fact that this is not uniform.

Let us go through the pAsuram and its meanings:

thalaippeydhu yAn un thiruvadhich chUdhum thagaimaiyinAl
nilaippeydha Akkaikku nORRa immAyamum mAyam sevvE
nilaippeydhilAdha nilaimaiyum kANdORasurar kuzhAm
tholaippeydha nEmi endhAy thollai Uzhi surungaladhE

Word-by-Word Meanings

asurar – demons’
kuzhAm – for their clan
tholai – destruction
peydha – one who made
nEmi – one who has the divine disc
endhAy – Oh my swAmy (lord)!
yAn – I
thalaippeydhu – attaining
un thiruvadi – your divine feet
sUdum – donning on my head
thagaimaiyinAl – due to the nature
nilaippu eydha – having firmness
Akkaikku – to get the form
nORRa – carrying out good deeds (for many thousands of births)
i – this
mAyamum – amazement
mAyam – amazing form
sevvE – very well (uniform)
nilaippeydhu ilAdha – not having firmness
nilaimaiyum – position
kAN dhORu –  whenever I think of
thollai – being ancient
Uzhi – kalpam (brahmA’s lifetime)
surungaladhu – is not shrinking

Simple Translation

Oh my swAmy who has the divine disc and who destroys the clan of demons! I have obtained a form by carrying out some good deeds in the past many thousands of births due to which I could attain you and don your divine feet on my head. When I think of these amazing activities as well as the condition of not reaching you soon enough, I realise that the time to reach you and experience you is extending without any shrinkage.

vyAkyAnam

thalaippeydhu – attaining you

yAn – I who am remaining without any means

un thiruvadi . . . – the amazement that I have obtained a form due to good deeds carried out in many thousands of births earlier; as a result I could sustain that form by attaining your divine feet

mAyam sevvE nilaippeydhilAdha nilaimaiyum – due to the amazing nature of this prakruthi (samsAram), that nature cannot be taken as being firm.

Alternatively,

thalaippeydhu . . . – I approached you and attained the nature of sustaining myself only with nothing else other than your divine feet and the amazement attained due to that.

Akkaikku nORRa immAyamum – Just as SrI vishNu dharmam says “janmAnthara sahasrEshu” (after taking thousands of births), wouldn’t this nature come in only with carrying out good deeds over several thousands of births? Wouldn’t this nature result only after obtaining such a form? Thus, getting such a form is also a part of bhakthi (devotion)

In this thought process, while it appears that carrying out good deeds in the past births is the reason for the present situation, the distinguished nature of donning your divine feet on my head (thiruvadichchUdum thagaimaiyinAl nilaippeydha) can be a nature primarily only because of the distinction of having sathva guNam (only purely good quality) [the form which the human beings acquire is made of three qualities, viz. sathva, rajas and thamas (purely good, passion and ignorance respectively)].

mAyam sevvE . . . – since this form is under the control of three qualities [as seen above], the nature spoken of earlier will not come to the surface when the body is under the control of rajas or thamas component, but will be true only if sathva component is predominant. Thus, the form is not uniform always and is a cause of amazement.

kAN dhORu – whenever this [feature of three qualities] is thought of. In other words, it could be said that he keeps thinking of this continuously.

asurar . . . – Oh my swAmy who destroyed the clan of demons and who has the divine disc! Am I consoling myself that you are without ability, that you cannot be attained or that I am suffering due to my deeds?

thollai . . . – this time which is ancient is not shrinking [viz., it is not reducing in terms of its length]; it is extending further. Alternatively, if I keep thinking about this amazing nature, time does not seem to shrink; time is not passing.

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 89 – thIvinaikkaru nanjai

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

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avathArikai (Introduction)

AzhwAr says “We have reached the stage of being distinct from samsAris; when will we mingle with the people who have attained him and are experiencing him?”

Let us go through the pAsuram and its meanings:

thIvinaikkaru nanjai nalvinakku innamudhaththinaip
pUvinai mEviya dhEvi maNALanaip punmai eLgAdhu
Avinai mEykkum vallAyanai anRu ulagu IradiyAl
thAvina ERRai emmAnai egyAnRu thalaippeyvanE

Word-by-Word Meanings

thI – cruel
vinaikku – (followers’) sins
aru – being rare
nanjai – being like poison [as an antidote]
nalvinaikku – for good deeds
in – sweet
amudhaththinai – being like nectar
pUvinai – lotus flower
mEviya – dwelling aptly
dhEvi – for periya pirAtti (SrI mahAlakshmi)
maNALanai – as her consort
pumnai – lowly act
eLgAdhu – without despising
Avinai – cows
mEykkum – one who tends to
val – being eminent
Ayanai – as krishNa, the cowherd
anRu – during the time of mahAbali
ulagu – worlds
IradiyAl – with two steps
thAvina – one who seized
ERRai – being eminent
emmAnai – sarvESvaran, who is my lord
egyAnRu – when
thalaippeyvan – will I approach?

Simple Translation

sarvESvaran is the rare poison for the cruel sins of his followers; he is the sweet nectar for their good deeds; he is the consort of SrI mahAlakshmi who dwells on a lotus flower; without considering as a despicable act, he tended to cows, having been born in the clan of cowherds and measured all the worlds with just two steps; when will I reach such sarvESvaran?

vyAkyAnam

thIvinaikky aru nanjai – he [sarvESvaran] is the intolerable poison for the bad deeds which are a hurdle in attaining him.

nalvinaikku – for bhakthi (devotion) which is carried out without expecting any benefit from him

innamudhaththinai – he gives unlimited joy and he is the ultimate goal.

Next he explains as to why he removes our sins and creates an engagement in us, with him.

pUvinai mEviya . . . – due to his union with periya pirAtti; there is nothing which is more eminent than his being the consort of periya pirAtti.

punmai . . . – despite having that eminence, since he is together with periya pirAtti, he is easily approachable for his followers.

punmai eLgAdhu Avainai mEykkum – without thinking whether it will be apt for his eminence as the consort of periya pirAtti, he tended to cows without considering it as a despicable act.

vallAyanai – if even a drop of water (rain) falls on the cowherds, he would not tolerate it and hold a mountain as an umbrella for them.

anRulagu . . . – just as he protected one village, he protected this earth.

ERRai – he stood proudly after getting the worlds under his divine feet. He considered the benefit thus obtained as his and not as that of the people of the worlds.

emmAnai – just as sarvESvaran felt proud and eminent after his victories, AzhwAr too felt eminent after losing out to him for such activities of sarvESvaran’s.

egyAnRu thalaippeyvanE – when sarvESvaran’s activites are like these, AzhwAr knows that he is bound to attain him but is not sure as to when. Just as it has been said in SrI rAmAyaNam ayOdhyA kANdam 24-37 “apIdhAnIm sa kAlassyAdh” ((kausalyA dhEvi tells SrI rAma) may that time be just now), though kausalyA knows that SrI rAma would come at the end of fourteen years, she could not wait for those fourteen years to end and wished that that day had come then itself. AzhwAr too is in the same state.

adiyEn krishNa rAmAnuja dhAsan

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